《天无纪大论》，引《太始天元玉册》之言曰∶厥阴之上，风气，主之；少阴之上，热气主之；太阴
之上，湿气主之；少阳之上，相火主之；阳明之上，燥气主之；太阳之上，寒气主之，所谓本也，是谓
六元。此篇以六元而正六十岁之纪，司天在上，在泉在下，化运在中，阳年主太，阴年主少，太主太过，
少主不及，其中有化有变，有胜有复，有用有病，不同其候。帝以岐伯之言，藏灵兰之室，署
曰《六元正纪》，故以名篇。
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？
上编六气司天，六气在泉，有化有变，始焉淫胜，既则复治，举甘苦辛咸酸淡之味，先后主治。帝承
上编之意，而言六气之化，六气之变，有胜有复，有淫有治，以及甘苦辛咸酸淡之味，先后
用之，余已知之矣。若夫五运之化，或从司天之气，或逆司天之气，或从司天之天气，而逆在泉之地气，或从
在泉之地气，而逆司天之天气。从，犹同也。逆，犹异也。五运上下，或相得而同，或不相得而异，未能
尽明其事，今余欲通上天之纪，从下地之理，和其在中之运，调其上下之化，使上下合德，无相夺伦，而
天地升降，不失其四时之宜，五运宣行，勿乖其五常之政，更欲调之正味
之从逆，以为民病之治，所以承上编之意，而问五运六气相合之道也。
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。
天地之纲纪，有条不紊，变化之渊源，神妙莫测，至理所在，万古不没，惟圣人能问而穷之。
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？
别，音必。从其类序，如子与午合，丑与未合等，从五行之类而序之也。分其部主，如厥阴主初之
气，少阴主二之气等，藏分六部，各主一气也。别其宗司，如少阴司岁，热气宗之，太阳司岁，
寒气宗之等。别其六气之宗，以为三阴三阳之司岁也。昭其气数，如子寅辰午申戌，主太过，合五行之成
数，丑未巳未酉亥，主不及，合五行之生数，昭其阴阳之六气，以合五行生成之数也。明其正
化，如甲己化土，乙庚化金等，厥阴风化，少阴热化等，明五运六气之正化，以候客邪之气也，帝欲推而
次之，以明六元正纪之义。
岐伯曰∶先立其年，以明其气，金木水火土营运之数，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。
末数，上声。先立其年者，立其五运在中之年也。以明其气者，明其司天在泉上下之气也。立年明
气，如金木水火土营运之数，寒暑燥湿风火临御之化，皆可得而明矣。能如是也，则天道可见，民
气可调，阴阳卷舒，近而无惑，至数之可数者，请得而遂言之也。
帝曰∶太阳之政，奈何？
先天之气，始于厥阴，终于太阳。后天之气，始于太阳，终于
厥阴，以六气而正岁数。乃后天之气，故首问太阳之政。
岐伯曰∶辰戌之岁也，太阳，太角，太阴，壬辰，壬戌，其运
风，其化鸣紊启坼，其变振拉摧拔，其病眩掉目瞑。太角，少征，太宫，少商，太羽。
辰戌属太阳，故太阳之政，辰戌之岁也。辰戌之岁，太阳司天在上，辰戌为阳，主太，故太角木运
在中，而太阴在泉在下，申明太角木运在中，乃壬辰壬戌之岁也。盖甲丙戊康壬为太，乙丁己辛
癸为少，子寅辰午申戌为太，丑卯巳未酉亥为少。下文五运太少，义皆仿此。其运风，角木之运也。其化
鸣紊启坼，风动之化也。其变振拉摧拔，风淫之变也。其病眩掉目瞑，风邪之病也。木运主
岁，而一岁之中，复有五运，故太角为春木，少征为夏火，太宫为长夏土，少商为秋金，太羽为冬水，此
角征宫商羽，为一岁之五运，太而少，少而太，亦如运气之次序也。
太阳，太征，太阴，戊辰，戊戌同正征。其运热，其化暄暑郁燠，其
变炎烈沸腾，其病热郁。太征，少宫，太商，少征，少角。
木运之后，火运继之，辰戌太阳之政，故太阳司天在上，辰戌为太，故太征火运在中，而太阴在泉在
下，申明太征火运在中，乃戊辰，戊戌之岁也。太征火运太过，太阳寒水上临，水制于土，火
得其平，故同正征，其运热，征火之运也。其化暄暑郁燠，火热之化也。其变炎烈沸腾，火焚之变也。其
病热郁，火逆之病也。一岁之气，以木为始，今太征火运主岁，故先言太征，太征为夏火，少
宫为长夏土，太商为秋金，少羽为冬水，少角为春木，一岁之中，少角为先，承上文太羽而次之，故曰少角。
太阳，太宫，太阴，甲戌岁会，其运阴埃，其化柔润重泽，其
变震惊飘骤，其病湿，下重。太宫，少商，太羽，太角，少征。
重泽之重平声，下重泽重身俱同。火运之后，土运继之，辰戌太阳之政，故太阳司天在上，辰戌为
太，故太宫土运在中，而太阴在泉在下，由明太宫土运在中，乃甲辰戌甲辰戌之岁也。甲为土运，
辰戌属土，故曰岁会。其运阴埃，宫土之运也。其化柔润重泽，土湿之化也，其变震惊飘骤，土动之变也。
其病湿下重，土滞之病也。太宫土运主岁，故先言太宫，太宫为长夏土，少商为秋金，太
羽为冬水，太角为春木，少征为夏火，承上文少羽而次之，故曰太角，一岁之中，太角为先。
太阳，太商，太阴，庚辰，辰戌，其运凉，其化雾露萧瑟，其
病肃杀凋零，其病燥，背瞀胸满。太商，少羽，少角，太征，少宫。
土运之后，金运继之，辰戌太阳之政，故太阳司天在上，辰戌为太，故太商金运在中，而太阴在泉在下，
申明太商金运在中，乃庚辰，庚戌之岁也。其运凉，商金之运也。其化雾露萧瑟，金寒之
化也。其变肃杀凋零，金刑之变也。其病燥，背瞀胸满，肺金之病也。太商金运主岁，故先言秋金之太商，
四时之气，少角为先，承上文太羽而次之，故曰少角。
太阳、太羽、太阴，丙辰天符，丙戌天符，其运寒，其化凝惨
溧冽，其变冰雪霜雹，其病大寒，留于溪谷。太羽，太角，少征，太宫，少商。
金运之后，水运继之，太阳司天在上，太羽水运在中，太阴在泉在下，太羽水运在中，乃丙辰丙戌之
岁也。丙为水运，辰戌太阳寒水司天，故丙辰丙戌，皆为天符。其运寒，羽水之运也。其化凝惨溧冽，水冷
之化也。其变冰雪霜雹，水坚之变也。其病大寒留于溪谷，水凝之病也。太羽主岁，故先言太羽，四时之气，
太角为先，承上文少羽而次之，故曰太角。
凡此太阳司天之政，气化营运先天，天气肃，地气静。寒临太虚，阳气不令。水
土合德，上应辰星镇星，其谷玄 ，其政肃，其令徐。寒府大举，泽无阳焰，则火发待时，少阳
中治，时雨乃涯，止极雨散，还于太阴，云朝北极，湿化乃有，泽流万物，寒敷于
上，雷动于下，寒湿之气，持于气交，民病寒湿发，肌肉萎，足痿不收，濡泻血溢。
辰戊太阳司天之政，凡此壬辰壬戊，戊辰戊戌，甲辰甲戌，庚辰庚戊，丙辰丙戌，皆主太过之岁。气
化营运，先天时而至，太阳寒水司天，故天气肃。太阴湿土在泉，故地气静。寒水司天，故寒
临太虚，而阳气不令，湿土在泉，故水土合德，而上应水之辰星，土之镇星。其谷玄 者成熟也。天气肃，
故其政肃。地气静，故其令徐，寒水司天，故寒政大举。寒政大举，则泽无阳焰。泽无阳焰，则火发待时，待
时者，待少阳中治之四气也。湿土在泉，故时雨乃涯，时雨乃涯，水土合德也。至少阳中治之时，则止极雨散，
还于在泉之太阴。太阴气盛，故云朝北极。云朝北极，则湿化乃布，而泽流万物。合而言之，太阳司天，则
寒敷于上，太阴在泉，少阳中治，则雷动于下，寒敷则寒，雷动则湿，寒湿之气，持于三气四气之交，发为
民病。民病寒湿之气而发病也。肌肉萎，足萎不收，濡泻血溢，此寒湿而兼火郁之病也。
初之气，地气迁，气乃大温，草乃早荣，民乃厉，温病乃作，耳热，头痛，呕吐，肌腠疮疡。
加临客气，以在泉之右气为始，如太阴在泉，则右位之少阳，加于初之气，阳明加于二之气，太阳加于
三之气，厥阴加于四之气，少阴加于五之气，太阴加于终之气。凡司天之气，加于三之气，在岁半之上，在
泉之气，加于终之气，在岁半之下。此一定法也。初之气，少阳客气加临，因太阴在泉之位以相加，故曰地气
迁，言随地气迁移，以为加临之始。少阳，相火也，故气乃大温，而草乃早荣，火气流行，故民乃厉。厉，
亢厉也。温病，热病也。温病乃作，如身热，头痛，呕吐，肌肤疮疡者是也。
二之气，大凉反至，民乃惨，草乃遇寒，火气遂抑，民病气郁中满，寒乃始。
二之气，阳明客气加临。阳明，清金也，故大凉反至。大凉反至，则民乃凄惨，而草乃遇寒。惨
而寒，则火气遂抑。外惨寒，内火抑，故民病气郁中满。郁满之病始于寒，故曰寒乃始。
三之气，天政布，寒气行，雨乃降，民病寒，反热中，痈疽注下，心热瞀闷，不治者死。
三之气，太阳客气加临，太阳司天，故天政布。太阳，寒水也。故寒气行，而雨乃降。民病加临之
客气，故寒。外病寒，而中反热，痈疽注下，寒制之，而热气不上也。心热瞀闷，寒折之，而
热气不达也。不急治之，将陷溺矣，故不治者死。
四之气，风湿交争，风化为雨，乃长，乃化，乃成。民病大热，少气，肌肉萎，足痿，注下赤白。
长，上声，下同。四之气，厥阴客气加临。厥阴，风也。太阴在
泉，太阴，湿也，故风湿交争。风湿交争，故风化为雨。风化为雨，则万物乃长，乃化乃成。风木生火，故
民病大热。木制其土，故少气。病太阴脾土，故肌肉痿，足痿。病厥阴肝木，则注下赤白。
五之气，阳复化，草乃长，乃化，乃成，民乃舒。
五之气，少阴客气加临，少阴主二之气。上文二之气，草乃遇寒，火气遂抑，至此客气加临，则火气遂
抑者，而阳复化。草乃遇寒者，而草乃长，乃化乃成，先郁后伸，故民乃舒而无病。
终之气，地与正，湿令行，阴凝太虚，埃昏郊野，民乃惨凄，
寒风以至，反者，孕乃死。
终之气，太阴客气加临，合其在泉之气，故地气正湿令行，阴凝太虚，湿令行也。埃昏郊野，地气正也。
太阳寒水，主终之气，故民乃惨凄，而寒风以至，此加临之气，合在泉之气；主时之气，合司天之气，无有
偏胜，民当无病，若无寒湿之化，而有火热之气，是为反者，反则胎孕不育不成，故孕乃死。
故岁宜苦以燥之温之，折其郁气，先资其化源，抑其运气，扶其不胜，无使暴过而生其疾。食
岁谷以全其真，避虚邪以安其正，适气同异，多少制之。同寒湿者，燥热化。异寒湿者，寒湿化，
故同者多之，异者少之，用寒远寒，用凉远凉，用温远温，用热远
热，食宜同法，有假者反常，反是者病，所谓时也。
旧本寒湿化之寒讹燥今改。太阳，寒水也。太阴，湿土也。故辰戌之岁，宜食火味之苦以燥之，而
治其湿，宜食火味之苦以温之，而治其寒，郁气者，水胜则火郁，土胜则水郁，故必折其郁
气。郁者复之基，若欲折之，当先资其化源。如欲折其火，先资其木。欲折其水，先资其金，以为生化之
源。辰戌之岁，运气暴过而生其疾，当食玄 之岁谷，以全其真，避客气之虚邪，以安其正。
一岁之中，有司天之气，在泉之气，化运之气。适，酌也。酌其气之同异，而言气味之多少，以制之，如水
土主运，同寒湿之气者，宜用燥热之气味以制化，燥以化湿，热以化寒，如木金火主运，异
寒湿之气者，宜用寒湿之气味以制化。木火为热，寒以化之，金气为燥，湿以化之，同则气盛，故同者，用
燥热之气味宜多之。异则气孤，故异者，用寒湿之气味宜少之。寒热温凉，用以治病，乃有故无殒，如用寒
品以治热，则人身热气当之，不增寒气，是用寒远寒也，用凉品以治温，则人身温气当之，不增凉气，是用
凉远凉也，用温品以治凉，则人身凉气当之不增温气，是用温远温也。用热品以治寒，则人身寒气当之，
不增热气，是用热远热也，服食之宜，亦同此法，其有假者，似寒而实热，似热而实寒，似凉而实
温，似温而实凉也。如是则反于常理，又当从其反以治之。反是者，不以反常之法治之也。不以反常治之，
则病。以上施治，所谓时也，犹言随时制宜也。
帝曰∶阳明之政，何如？岐伯曰∶卯酉之纪也。阳明，少角，
《天元纪大论》引用《太始天元玉册》中的话说道：厥阴之上，由风气主司；少阴之上，由热气主司；太阴之上，由湿气主司；少阳之上，由相火主司；阳明之上，由燥气主司；太阳之上，由寒气主司。这被称为“本”，也就是所谓的“六元”（六种本源之气）。本篇以六元来校正六十年的岁运规律，司天之气在上，在泉之气在下，化运之气在中。阳年主“太”（太过），阴年主“少”（不及）。“太”代表太过，“少”代表不及。其中包含有正常的化育和异常的变乱，有胜气和有复气，有正常的作用和致病的影响，表现各不相同。黄帝将岐伯的话收藏在灵台兰室中，题名为《六元正纪》，因此用此名作为篇名。
黄帝问道：六气的化育与变化，胜气与复气的过度治疗，甘、苦、辛、咸、酸、淡六种味道的先后运用，我已经知道了。至于五运（木、火、土、金、水五种气候运行）的化育，有时顺从天气，有时违背天气，有时顺从天气而违背地气，有时顺从地气而违背天气，有时运气与天气相得（和谐），有时不相得（不和谐），我未能完全明白其中的道理。我想要通晓上天的纪纲，遵循下地的规律，调和中间的运化，调节上下之气的化育，使上下阴阳合德，不互相侵夺次序，天地升降不失其适宜，五运宣行不违背其政令，调节正味的顺逆，该怎么做呢？
上编讲述了六气司天和六气在泉，有化育也有变乱，起初是淫胜（过度克制），随后是复治（报复性调节），列举了甘、苦、辛、咸、酸、淡各种味道，按先后顺序主治。黄帝承接上编的意思，说六气的化育、六气的变化，有胜有复，有淫有治，以及甘、苦、辛、咸、酸、淡各种味道的先后使用，我已经知道了。至于五运的化育，有时顺从司天之气，有时违背司天之气，有时顺从司天的天气而违背在泉的地气，有时顺从在泉的地气而违背司天的天气。“从”，就是相同的意思；“逆”，就是不同的意思。五运上下，有的相得而相同，有的不相得而不同，我未能完全明白其中的事理。现在我想通晓上天的纪纲，遵循下地的规律，调和中间的运化，调节上下之气的化育，使上下合德，不互相侵夺次序，天地升降不失四时的适宜，五运宣行不违背五常的政令，更想调节正味的顺逆，以此作为治疗百姓疾病的方法，所以承接上编的意思，询问五运六气相合的道理。
岐伯叩头拜了两拜回答说：问得真高明啊！这是天地的纲纪，变化的渊源，如果不是圣明的皇帝，谁能穷尽其中的至理呢！臣虽然不聪明，请陈述其中的道理，让它永远流传而不磨灭，长久不变。
天地的纲纪，有条不紊；变化的渊源，神妙莫测。至理所在，万古长存，只有圣人能提问并穷尽其理。
黄帝说：希望先生推演并排列次序，按照事物的类别顺序，区分各部的所属，辨别其宗脉主管，昭示气的数理，阐明正的化育，可以告诉我吗？
“别”，读音为必。按照事物的类别顺序，如子与午相合，丑与未相合等，是按照五行之类来排序的。区分各部的所属，如厥阴主初之气，少阴主二之气等，藏分六部，各自主管一气。辨别其宗脉主管，如少阴司岁，热气宗奉它，太阳司岁，寒气宗奉它等。辨别六气的宗脉，作为三阴三阳的司岁之气。昭示气的数理，如子、寅、辰、午、申、戌年，主太过，符合五行的成数；丑、未、巳、未、酉、亥年，主不及，符合五行的生数，昭示阴阳六气，以符合五行生成之数。阐明正的化育，如甲己化土，乙庚化金等，厥阴风化，少阴热化等，阐明五运六气的正化，以候察客邪之气。黄帝想要推演并排列次序，以阐明《六元正纪》的意义。
岐伯说：先确立年份，以明了其气，金、木、水、火、土五运营运的数理，寒、暑、燥、湿、风、火临御的化育，那么天道就可以显现，民气就可以调和，阴阳舒展，近在眼前而没有疑惑，这些数理是可以计算的，请让我接着讲。
“末数”，读上声。先确立年份，是确立中间的五运之年。以明了其气，是明了司天和在泉上下的气。确立年份并明了气，如金木水火土营运的数理，寒暑燥湿风火临御的化育，都可以得以明了。能做到这样，那么天道就可以显现，民气就可以调和，阴阳舒展，近在眼前而没有疑惑，这些至极的数理是可以计算的，请让我接着讲。
黄帝说：太阳的政令，是怎样的？
先天之气，始于厥阴，终于太阳。后天之气，始于太阳，终于厥阴，以六气来校正岁数。因为是后天之气，所以首先问太阳的政令。
岐伯说：这是辰年和戌年的岁运。太阳，太角，太阴，壬辰年，壬戌年，其运为风，其化为鸣紊启坼（风吹物动，开启破裂），其变为振拉摧拔（狂风摧折树木），其病为眩掉目瞑（眩晕颤抖，眼睛闭合）。太角，少征，太宫，少商，太羽。
辰年和戌年属于太阳，所以太阳的政令，对应辰年和戌年的岁运。辰戌之岁，太阳司天在上，辰戌为阳，主“太”，所以太角木运在中，而太阴在泉在下。申明太角木运在中，是壬辰、壬戌之年。大概甲、丙、戊、庚、壬为“太”，乙、丁、己、辛、癸为“少”；子、寅、辰、午、申、戌为“太”，丑、卯、巳、未、酉、亥为“少”。下文五运的太少，义理都仿照这个。其运为风，是角木的运化。其化为鸣紊启坼，是风动的化育。其变为振拉摧拔，是风淫乱的变乱。其病为眩掉目瞑，是风邪引起的疾病。木运主岁，而一年之中，又有五运，所以太角为春木，少征为夏火，太宫为长夏土，少商为秋金，太羽为冬水。这是角、徵、宫、商、羽，为一年的五运，太而少，少而太，也如同运气次序一样。
太阳，太征，太阴，戊辰年，戊戌年，同于正征。其运为热，其化为暄暑郁燠（温暖暑热，闷热），其变为炎烈沸腾（烈火沸腾），其病为热郁。太征，少宫，太商，少徵，少角。
木运之后，火运继之。辰戌太阳的政令，所以太阳司天在上，辰戌为“太”，所以太征火运在中，而太阴在泉在下。申明太征火运在中，是戊辰、戊戌之年。太征火运太过，太阳寒水上临，水被土制约，火得其平，所以同于正征。其运为热，是徵火的运化。其化为暄暑郁燠，是火热之气的化育。其变为炎烈沸腾，是火焚的变乱。其病为热郁，是火逆的疾病。一年的气，以木为开始，现在太征火运主岁，所以先说太征。太征为夏火，少宫为长夏土，太商为秋金，少羽为冬水，少角为春木。一年之中，少角为先，承接上文太羽而次之，所以说少角。
太阳，太宫，太阴，甲戌年（岁会），其运为阴埃（阴暗尘埃），其化为柔润重泽（柔和滋润，厚重润泽），其变为震惊飘骤（雷声震惊，风雨急骤），其病为湿，下肢沉重。太宫，少商，太羽，太角，少徵。
“重泽”的“重”读平声，“下重”、“泽重身”的“重”都相同。火运之后，土运继之。辰戌太阳的政令，所以太阳司天在上，辰戌为“太”，所以太宫土运在中，而太阴在泉在下。由明太宫土运在中，是甲辰、甲戌之年。甲为土运，辰戌属土，所以叫“岁会”。其运为阴埃，是宫土的运化。其化为柔润重泽，是土湿之气的化育。其变为震惊飘骤，是土动之气的变乱。其病为湿、下肢沉重，是土滞的疾病。太宫土运主岁，所以先说太宫。太宫为长夏土，少商为秋金，太羽为冬水，太角为春木，少徵为夏火。承接上文少羽而次之，所以说太角。一年之中，太角为先。
太阳，太商，太阴，庚辰年，庚戌年，其运为凉，其化为雾露萧瑟（雾气露水，萧条肃杀），其病为肃杀凋零，其病为燥，背部昏闷胸满。太商，少羽，少角，太徵，少宫。
土运之后，金运继之。辰戌太阳的政令，所以太阳司天在上，辰戌为“太”，所以太商金运在中，而太阴在泉在下。申明太商金运在中，是庚辰、庚戌之年。其运为凉，是商金的运化。其化为雾露萧瑟，是金寒之气的化育。其变为肃杀凋零，是金刑之气的变乱。其病为燥，背部昏闷胸满，是肺金引起的疾病。太商金运主岁，所以先说秋金的太商。四时之气，少角为先，承接上文太羽而次之，所以说少角。
太阳、太羽、太阴，丙辰年（天符），丙戌年（天符），其运为寒，其化为凝惨溧冽（凝结凄惨，寒冷刺骨），其变为冰雪霜雹，其病为大寒，留于溪谷。太羽，太角，少徵，太宫，少商。
金运之后，水运继之。太阳司天在上，太羽水运在中，太阴在泉在下。太羽水运在中，是丙辰、丙戌之年。丙为水运，辰戌太阳寒水司天，所以丙辰、丙戌，都是“天符”。其运为寒，是羽水的运化。其化为凝惨溧冽，是水冷之气的化育。其变为冰雪霜雹，是水坚之气的变乱。其病为大寒留于溪谷，是水凝之气的疾病。太羽主岁，所以先说太羽。四时之气，太角为先，承接上文少羽而次之，所以说太角。
凡是这些太阳司天的政令，气化营运先天（早于时令），天气肃杀，地气宁静。寒临太空，阳气不行。水土合德，上应辰星（水星）、镇星（土星），其谷物为黑色（玄），其政令肃杀，其命令迟缓。寒政大举，沼泽没有阳光火焰，则火气发作等待时机，少阳居中治理，时雨才止，雨散之后，回归太阴，云朝北极，湿化才有，润泽流布万物，寒敷于上，雷动于下，寒湿之气，持于气交，百姓患病寒湿发作，肌肉萎缩，足痿无力不收，濡泻血溢。
辰戌太阳司天的政令，凡是壬辰、壬戌，戊辰、戊戌，甲辰、甲戌，庚辰、庚戌，丙辰、丙戌，都主太过之年。气化营运，先天时而至，太阳寒水司天，所以天气肃杀。太阴湿土在泉，所以地气宁静。寒水司天，所以寒临太空，而阳气不行。湿土在泉，所以水土合德，而上应水之辰星，土之镇星。其谷物为黑色（玄），是指成熟。天气肃杀，所以其政令肃杀。地气宁静，所以其命令迟缓。寒水司天，所以寒政大举。寒政大举，则沼泽没有阳光火焰。沼泽没有阳光火焰，则火气发作等待时机。等待时机，是等待少阳居中治理的四之气。湿土在泉，所以时雨才止。时雨才止，是水土合德。到少阳居中治理之时，则极致的雨停止消散，回归在泉的太阴。太阴气盛，所以云朝北极。云朝北极，则湿化才布散，而润泽流布万物。合而言之，太阳司天，则寒敷于上；太阴在泉，少阳居中治理，则雷动于下。寒敷则寒，雷动则湿。寒湿之气，持于三气四气之交，发为百姓疾病。百姓因寒湿之气而发病。肌肉萎缩，足痿无力不收，濡泻血溢，这是寒湿兼火郁的疾病。
初之气，地气迁移，气乃大温，草乃早早繁荣，百姓乃患疫病，温病乃发作，耳朵发热，头痛，呕吐，肌肤腠理疮疡。
加临客气，以在泉之右气为开始，如太阴在泉，则右位的少阳，加于初之气，阳明加于二之气，太阳加于三之气，厥阴加于四之气，少阴加于五之气，太阴加于终之气。凡司天之气，加于三之气，在岁半之上；在泉之气，加于终之气，在岁半之下。这是一定的法则。初之气，少阳客气加临，因为太阴在泉之位以相加，所以说地气迁移，意思是随地气迁移，作为加临的开始。少阳，是相火，所以气乃大温，而草乃早早繁荣。火气流行，所以百姓乃患疫病。“厉”，是亢厉的意思。温病，是热病。温病乃发作，如身体发热，头痛，呕吐，肌肤疮疡等就是这样。
二之气，大凉反而到来，百姓乃凄惨，草乃遇到寒冷，火气遂被抑制，百姓患病气郁中满，寒乃开始。
二之气，阳明客气加临。阳明，是清金，所以大凉反而到来。大凉反而到来，则百姓乃凄惨，而草乃遇到寒冷。凄惨而寒冷，则火气遂被抑制。外感惨寒，内火被抑，所以百姓患病气郁中满。郁满之病始于寒，所以说寒乃开始。
三之气，天政布散，寒气行，雨乃降，百姓患病寒，反见热中，痈疽注下，心热瞀闷，不治者死。
三之气，太阳客气加临，太阳司天，所以天政布散。太阳，是寒水，所以寒气行，而雨乃降。百姓患病加临的客气，所以寒。外病寒，而中反热，痈疽注下，是寒制之，而热气不上也。心热瞀闷，是寒折之，而热气不达也。如果不急治，将要陷溺，所以不治者死。
四之气，风湿交争，风化为雨，乃生长，乃化育，乃成就。百姓患病大热，少气，肌肉萎缩，足痿，注下赤白。
“长”，读上声，下同。四之气，厥阴客气加临。厥阴，是风。太阴在泉，太阴，是湿，所以风湿交争。风湿交争，所以风化为雨。风化为雨，则万物乃生长，乃化育乃成就。风木生火，所以百姓患病大热。木制其土，所以少气。病太阴脾土，所以肌肉痿，足痿。病厥阴肝木，则注下赤白。
五之气，阳复化，草乃生长，乃化育，乃成就，百姓乃舒畅。
五之气，少阴客气加临，少阴主二之气。上文二之气，草乃遇寒，火气遂被抑制，至此客气加临，则被抑制的火气而阳复化。草乃遇寒的，而草乃生长，乃化育乃成就，先郁后伸，所以百姓乃舒畅而无病。
终之气，地与正，湿令行，阴凝太空，埃昏郊野，百姓乃凄惨，寒风以至，反者，孕乃死。
终之气，太阴客气加临，合其在泉之气，所以地气正，湿令行，阴凝太空，湿令行也。埃昏郊野，地气正也。太阳寒水，主终之气，所以百姓乃凄惨，而寒风以至。这是加临之气，合在泉之气；主时之气，合司天之气，无有偏胜，百姓应当无病。如果没有寒湿之化，而有火热之气，这是反者，反则胎孕不育不成，所以孕乃死。
所以岁运宜用苦味以燥之温之，折其郁气，先资助其化源，抑制其运气，扶助其不胜之气，不要使其暴过而生其疾。食用岁谷以保全真气，避开虚邪以安定正气，根据气的同异，多少来制约。同寒湿者，用燥热化育。异寒湿者，用寒湿化育，所以同者多用，异者少用。用寒远寒，用凉远凉，用温远温，用热远热，饮食适宜也遵循此法。有假象者反常，违反此法则生病，这就是所谓“时”。
旧本“寒湿化”的“寒”讹误为“燥”，今改正。太阳，是寒水。太阴，是湿土。所以辰戌之年，宜食火味之苦以燥之，而治其湿；宜食火味之苦以温之，而治其寒。郁气，是水胜则火郁，土胜则水郁，所以必须折其郁气。郁是复的基础，若想折之，当先资其化源。如欲折其火，先资其木。欲折其水，先资其金，以为生化之源。辰戌之年，运气暴过而生其疾，当食黑色（玄）的岁谷，以全其真，避客气之虚邪，以安其正。一年之中，有司天之气，在泉之气，化运之气。“适”，是斟酌的意思。斟酌气的同异，而言气味的多少，以制约之。如水土主运，同寒湿之气者，宜用燥热的气味以制化，燥以化湿，热以化寒。如木金火主运，异寒湿之气者，宜用寒湿的气味以制化。木火为热，寒以化之；金气为燥，湿以化之。同则气盛，所以同者，用燥热的气味宜多之。异则气孤，所以异者，用寒湿的气味宜少之。寒热温凉，用以治病，是有故无殒。如用寒品以治热，则人身热气当之，不增寒气，是用寒远寒也。用凉品以治温，则人身温气当之，不增凉气，是用凉远凉也。用温品以治凉，则人身凉气当之，不增温气，是用温远温也。用热品以治寒，则人身寒气当之，不增热气，是用热远热也。服食之宜，亦同此法。其有假者，似寒而实热，似热而实寒，似凉而实温，似温而实凉也。如是则反于常理，又当从其反以治之。反是者，不以反常之法治之也。不以反常治之，则病。以上施治，所谓“时”也，犹言随时制宜也。
黄帝说：阳明的政令，怎么样？岐伯说：这是卯酉之纪。阳明，少角，
The *Tianyuan Ji Dalun* (Great Treatise on the Heavenly Origin) quotes from the *Taishi Tianyuan Yuce* (Jade Book of the Supreme Beginning): Above Jueyin, Wind Qi governs; above Shaoyin, Heat Qi governs; above Taiyin, Dampness Qi governs; above Shaoyang, Ministerial Fire Qi governs; above Yangming, Dryness Qi governs; above Taiyang, Cold Qi governs. This is called the "Root" (Ben), which is referred to as the "Six Origins" (Liuyuan). This chapter uses the Six Origins to rectify the cycles of sixty years. Si Tian (Presiding Heaven) is above, Zai Quan (Presiding Earth) is below, and Hua Yun (Transformational Movement) is in the middle. Yang years are governed by "Tai" (Excess), and Yin years are governed by "Shao" (Deficiency). "Tai" indicates Excess, while "Shao" indicates Deficiency. Within this, there are normal transformations and abnormal changes, there are Winning Qi (Sheng) and Repaying Qi (Fu), there are functional effects and pathological manifestations, and their signs differ. The Emperor preserved Qibo's words in the Chamber of Spiritual Ornaments, titled it *Liuyuan Zhengji*, hence naming the chapter accordingly.
The Yellow Emperor asked: I know about the six transformations and six changes, the excessive treatments of Winning and Repaying Qi, and the sequence of using the flavors Sweet, Bitter, Pungent, Salty, Sour, and Acrid. However, regarding the transformation of the Five Movements (Wu Yun), sometimes they follow the Heaven Qi, sometimes they oppose it; sometimes they follow the Heaven Qi but oppose the Earth Qi, or follow the Earth Qi but oppose the Heaven Qi; sometimes they are harmonious (Xiang De), and sometimes they are not. I am unable to clarify these matters. I wish to understand the pattern of Heaven, follow the principles of Earth, harmonize the movements in between, and regulate the transformations above and below, so that Heaven and Earth act in virtue together without disrupting their order, ensuring that the ascending and descending of Heaven and Earth do not lose their appropriateness, and the dissemination of the Five Movements does not deviate from their governance. How should one adjust the correct flavors according to compliance or opposition?
The previous section discussed Si Tian and Zai Quan of the Six Qi, noting that there are transformations and changes, initially involving excessive winning, followed by repaying treatment, listing the flavors of Sweet, Bitter, Pungent, Salty, Sour, and Acrid for sequential treatment. The Emperor, continuing the intent of the previous section, stated that he already understood the transformations and changes of the Six Qi, including winning and repaying, excess and treatment, and the sequential use of the various flavors. As for the transformation of the Five Movements, sometimes they conform to the Presiding Heaven Qi, sometimes they oppose it; sometimes they follow the Heaven Qi of Si Tian but oppose the Earth Qi of Zai Quan, or follow the Earth Qi of Zai Quan but oppose the Heaven Qi of Si Tian. "Follow" implies similarity; "Oppose" implies difference. The Five Movements above and below may be harmonious and similar, or disharmonious and different, which I have not fully comprehended. Now, I wish to comprehend the patterns of Heaven and the principles of Earth, harmonize the movement within, and regulate the transformations above and below, ensuring harmony without disruption, proper seasonal ascent and descent, and correct dissemination of the Five Movements. Furthermore, I wish to regulate the compliance or opposition of the correct flavors to treat the diseases of the people. Thus, continuing the theme of the previous section, I ask about the way the Five Movements and Six Qi combine.
Qibo bowed twice and replied: Your question is indeed profound! This is the纲纪 (綱紀 - guiding principle/order) of Heaven and Earth, and the source of all changes. Only a Sage Emperor could exhaust its ultimate principles. Although I am not clever, I will explain the Dao, so that it may never perish and remain unchanged for a long time.
The guiding principles of Heaven and Earth are orderly; the source of changes is mysterious and unfathomable. The ultimate truth exists eternally, and only sages can inquire and exhaust it.
The Emperor said: I wish for you to deduce and arrange them in order, following their categories, dividing their jurisdictions, distinguishing their masters, clarifying their qi numbers, and explaining their normal transformations. May I hear them?
"Distinguish" (Bie) is pronounced 'bi'. Following their categories refers to ordering according to the Five Elements, such as Zi combining with Wu, Chou with Wei, etc. Dividing their jurisdictions means, for example, Jueyin governs the First Qi, Shaoyin governs the Second Qi, etc., with the Zang organs divided into six parts, each governing one Qi. Distinguishing their masters means, for example, Shaoyin presides over the year, and Heat Qi follows it; Taiyang presides over the year, and Cold Qi follows it, etc. This distinguishes the masters of the Six Qi as the presiding forces of the Three Yin and Three Yang. Clarifying their qi numbers refers to Zi, Yin, Chen, Wu, Shen, Xu years being Excess (Tai), corresponding to the completed numbers of the Five Elements; Chou, Wei, Si, Wei, You, Hai years being Deficient (Shao), corresponding to the generating numbers of the Five Elements. This clarifies the Yin-Yang Six Qi to match the generating and completing numbers of the Five Elements. Explaining their normal transformations refers to Jia-Ji transforming to Earth, Yi-Geng transforming to Metal, etc., Jueyin Wind Transformation, Shaoyin Heat Transformation, etc. This explains the normal transformations of the Five Movements and Six Qi to observe pathogenic guest Qi. The Emperor wishes to deduce and arrange them to clarify the meaning of *Liuyuan Zhengji*.
Qibo said: First establish the year to clarify its Qi. The numbers of the operational movements of Metal, Wood, Water, Fire, and Earth, and the transformations of Cold, Heat, Dryness, Dampness, Wind, and Fire that descend and govern, will make the Way of Heaven visible and the Qi of the people adjustable. Yin and Yang will relax and contract, appearing close without confusion. Since these numbers can be counted, let me proceed to explain them.
"Mo Shu" is read with the rising tone. "First establish the year" means establishing the year of the Five Movements in the middle. "Clarify its Qi" means clarifying the Qi of Si Tian and Zai Quan above and below. By establishing the year and clarifying the Qi, such as the numbers of the operational movements of Metal, Wood, Water, Fire, and Earth, and the transformations of Cold, Heat, Dryness, Dampness, Wind, and Fire, all can be clarified. If one can do this, then the Way of Heaven becomes visible, the Qi of the people becomes adjustable, Yin and Yang relax and contract, appearing close without confusion. Regarding these ultimate numbers that can be counted, please allow me to continue explaining.
The Emperor asked: What is the governance of Taiyang?
The Pre-Heaven Qi begins with Jueyin and ends with Taiyang. The Post-Heaven Qi begins with Taiyang and ends with Jueyin, using the Six Qi to rectify the year count. Since it is Post-Heaven Qi, the question first addresses the governance of Taiyang.
Qibo said: This is the cycle of Chen and Xu years. Taiyang, Tai Jue (Excess Wood), Taiyin, Ren Chen year, Ren Xu year. Its movement is Wind, its transformation is rustling sounds and opening/cracking, its change is shaking and uprooting, and its disease is dizziness, tremors, and closed eyes. Tai Jue, Shao Zheng (Deficient Fire), Tai Gong (Excess Earth), Shao Shang (Deficient Metal), Tai Yu (Excess Water).
Chen and Xu years belong to Taiyang, so the governance of Taiyang corresponds to the cycles of Chen and Xu years. In the Chen-Xu cycle, Taiyang Si Tian is above. Chen and Xu are Yang, governing "Tai" (Excess), so Tai Jue Wood Movement is in the middle, and Taiyin is Zai Quan below. This clarifies that Tai Jue Wood Movement is in the middle, specifically in Ren Chen and Ren Xu years. Generally, Jia, Bing, Wu, Geng, Ren are "Tai"; Yi, Ding, Ji, Xin, Gui are "Shao". Zi, Yin, Chen, Wu, Shen, Xu are "Tai"; Chou, Mao, Si, Wei, You, Hai are "Shao". The meanings of Tai and Shao for the Five Movements below follow this logic. Its movement is Wind, which is the Jue Wood movement. Its transformation is rustling and cracking, which is the transformation of wind movement. Its change is shaking and uprooting, which is the change of excessive wind. Its disease is dizziness, tremors, and closed eyes, which is the disease of wind pathogen. When Wood Movement governs the year, there are still five movements within the year. Thus, Tai Jue is Spring Wood, Shao Zheng is Summer Fire, Tai Gong is Late Summer Earth, Shao Shang is Autumn Metal, and Tai Yu is Winter Water. These Jue, Zheng, Gong, Shang, Yu constitute the five movements of a year. The sequence of Tai and Shao follows the order of the movements.
Taiyang, Tai Zheng (Excess Fire), Taiyin, Wu Chen year, Wu Xu year, same as Zheng Zheng. Its movement is Heat, its transformation is warm summer heat and stifling warmth, its change is fierce flames and boiling, and its disease is heat stagnation. Tai Zheng, Shao Gong, Tai Shang, Shao Zheng, Shao Jue.
After Wood Movement, Fire Movement follows. For the governance of Chen-Xu Taiyang, Taiyang Si Tian is above, Chen-Xu is "Tai", so Tai Zheng Fire Movement is in the middle, and Taiyin is Zai Quan below. This clarifies that Tai Zheng Fire Movement is in the middle, specifically in Wu Chen and Wu Xu years. Tai Zheng Fire Movement is Excess, and Taiyang Cold Water descends upon it. Water is controlled by Earth, so Fire achieves balance, thus being the same as Zheng Zheng. Its movement is Heat, which is the Zheng Fire movement. Its transformation is warm summer heat and stifling warmth, which is the transformation of fire heat. Its change is fierce flames and boiling, which is the change of fire burning. Its disease is heat stagnation, which is the disease of fire rebellion. The year's Qi begins with Wood. Now, since Tai Zheng Fire Movement governs the year, we speak of Tai Zheng first. Tai Zheng is Summer Fire, Shao Gong is Late Summer Earth, Tai Shang is Autumn Metal, Shao Yu is Winter Water, and Shao Jue is Spring Wood. In the year, Shao Jue comes first, following the previous Tai Yu, hence called Shao Jue.
Taiyang, Tai Gong (Excess Earth), Taiyin, Jia Xu year (Sui Hui / Year Meeting). Its movement is Yin Ai (dark haze), its transformation is soft moisture and heavy dew, its change is thunderous shock and sudden storms, and its disease is Dampness and heaviness in the lower body. Tai Gong, Shao Shang, Tai Yu, Tai Jue, Shao Zheng.
"Heavy Dew" (Zhong Ze) is pronounced with the level tone; "Heaviness in the lower body" (Xia Zhong) and "Heavy pregnancy" (Ze Zhong Shen) use the same pronunciation. After Fire Movement, Earth Movement follows. For the governance of Chen-Xu Taiyang, Taiyang Si Tian is above, Chen-Xu is "Tai", so Tai Gong Earth Movement is in the middle, and Taiyin is Zai Quan below. This clarifies that Tai Gong Earth Movement is in the middle, specifically in Jia Chen and Jia Xu years. Jia is Earth Movement, and Chen-Xu belong to Earth, so it is called "Sui Hui" (Year Meeting). Its movement is Yin Ai, which is the Gong Earth movement. Its transformation is soft moisture and heavy dew, which is the transformation of Earth dampness. Its change is thunderous shock and sudden storms, which is the change of Earth movement. Its disease is Dampness and heaviness in the lower body, which is the disease of Earth stagnation. Tai Gong Earth Movement governs the year, so we speak of Tai Gong first. Tai Gong is Late Summer Earth, Shao Shang is Autumn Metal, Tai Yu is Winter Water, Tai Jue is Spring Wood, and Shao Zheng is Summer Fire. Following the previous Shao Yu, we call it Tai Gong. In the year, Tai Jue comes first.
Taiyang, Tai Shang (Excess Metal), Taiyin, Geng Chen year, Geng Xu year. Its movement is Coolness, its transformation is mist, dew, and desolation, its disease is desolation and withering, its disease is Dryness, with back oppression, mental cloudiness, and chest fullness. Tai Shang, Shao Yu, Shao Jue, Tai Zheng, Shao Gong.
After Earth Movement, Metal Movement follows. For the governance of Chen-Xu Taiyang, Taiyang Si Tian is above, Chen-Xu is "Tai", so Tai Shang Metal Movement is in the middle, and Taiyin is Zai Quan below. This clarifies that Tai Shang Metal Movement is in the middle, specifically in Geng Chen and Geng Xu years. Its movement is Coolness, which is the Shang Metal movement. Its transformation is mist, dew, and desolation, which is the transformation of Metal cold. Its change is desolation and withering, which is the change of Metal punishment. Its disease is Dryness, with back oppression, mental cloudiness, and chest fullness, which is the disease of Lung Metal. Tai Shang Metal Movement governs the year, so we speak of Autumn Metal's Tai Shang first. Among the four seasons' Qi, Shao Jue comes first, following the previous Tai Yu, hence called Shao Jue.
Taiyang, Tai Yu (Excess Water), Taiyin, Bing Chen year (Tian Fu / Heaven符), Bing Xu year (Tian Fu). Its movement is Cold, its transformation is congealed misery and biting cold, its change is ice, snow, frost, and hail, and its disease is severe Cold lingering in the valleys. Tai Yu, Tai Jue, Shao Zheng, Tai Gong, Shao Shang.
After Metal Movement, Water Movement follows. Taiyang Si Tian is above, Tai Yu Water Movement is in the middle, Taiyin is Zai Quan below. Tai Yu Water Movement is in the middle, specifically in Bing Chen and Bing Xu years. Bing is Water Movement, and Chen-Xu Taiyang Cold Water Si Tian, so Bing Chen and Bing Xu are both "Tian Fu" (Heaven符). Its movement is Cold, which is the Yu Water movement. Its transformation is congealed misery and biting cold, which is the transformation of Water cold. Its change is ice, snow, frost, and hail, which is the change of Water hardness. Its disease is severe Cold lingering in the valleys, which is the disease of Water congealing. Tai Yu governs the year, so we speak of Tai Yu first. Among the four seasons' Qi, Tai Jue comes first, following the previous Shao Yu, hence called Tai Jue.
In all these cases of Taiyang Si Tian governance, the Qi transformation and operation precede the season. The Heaven Qi is solemn, and the Earth Qi is quiet. Cold descends upon the Great Void, and Yang Qi does not command. Water and Earth combine in virtue, corresponding above to Chen Xing (Mercury) and Zhen Xing (Saturn). Their grains are black (Xuan). Their governance is solemn, and their commands are slow. When Cold governance is extensive, marshes lack solar flames. When marshes lack solar flames, Fire Qi waits for its time to erupt. When Shaoyang governs in the middle, seasonal rains cease. When rain scatters after reaching its limit, it returns to Taiyin. Clouds face the North Pole, Wetness transformation occurs, and moisture flows to all things. Cold spreads above, thunder moves below. Cold-Damp Qi holds at the intersection of Qi. The people suffer from Cold-Damp diseases, muscle atrophy, foot weakness and inability to hold, loose diarrhea, and blood overflow.
For the Chen-Xu Taiyang Si Tian governance, all Ren Chen, Ren Xu, Wu Chen, Wu Xu, Jia Chen, Jia Xu, Geng Chen, Geng Xu, Bing Chen, Bing Xu years are Excess years. Qi transformation and operation arrive before the season. Taiyang Cold Water Si Tian makes the Heaven Qi solemn. Taiyin Wet Earth Zai Quan makes the Earth Qi quiet. Cold Water Si Tian causes Cold to descend upon the Great Void, so Yang Qi does not command. Wet Earth Zai Quan causes Water and Earth to combine in virtue, corresponding above to Mercury (Water) and Saturn (Earth). "Black grains" refer to ripeness. Because Heaven Qi is solemn, its governance is solemn. Because Earth Qi is quiet, its commands are slow. Because Cold Water Si Tian, Cold governance is extensive. When Cold governance is extensive, marshes lack solar flames. When marshes lack solar flames, Fire Qi waits for its time. Waiting for its time means waiting for Shaoyang to govern in the middle (the Fourth Qi). Because Wet Earth is Zai Quan, seasonal rains cease. Seasonal rains ceasing indicates Water-Earth combination. When Shaoyang governs in the middle, extreme rain stops and scatters, returning to the Zai Quan Taiyin. Because Taiyin Qi is abundant, clouds face the North Pole. When clouds face the North Pole, Wetness transformation spreads, and moisture flows to all things. In summary, Taiyang Si Tian causes Cold to spread above; Taiyin Zai Quan and Shaoyang governing in the middle cause Thunder to move below. Cold spreading brings Cold; Thunder moving brings Dampness. Cold-Damp Qi persists at the junction of the Third and Fourth Qi, causing diseases in the people due to Cold-Damp. Muscle atrophy, foot weakness, loose diarrhea, and blood overflow are diseases of Cold-Damp combined with Fire stagnation.
During the First Qi, Earth Qi migrates, the air becomes very warm, grass blooms early, and the people suffer from epidemics. Warm diseases arise, with hot ears, headache, vomiting, and skin ulcers.
Adding the Guest Qi starts with the right-side Qi of Zai Quan. For example, if Taiyin is Zai Quan, the right-side Shaoyang adds to the First Qi, Yangming to the Second Qi, Taiyang to the Third Qi, Jueyin to the Fourth Qi, Shaoyin to the Fifth Qi, and Taiyin to the Final Qi. Si Tian Qi adds to the Third Qi (above the mid-year); Zai Quan Qi adds to the Final Qi (below the mid-year). This is a fixed rule. In the First Qi, Shaoyang Guest Qi adds, based on the Taiyin Zai Quan position, hence "Earth Qi migrates," meaning it follows Earth Qi migration as the start of addition. Shaoyang is Ministerial Fire, so the air becomes very warm, and grass blooms early. With Fire Qi circulating, the people suffer from epidemics. "Li" means intense/excessive. Warm disease is Heat disease. Examples include fever, headache, vomiting, and skin ulcers.
During the Second Qi, great Coolness returns unexpectedly. The people become miserable, grass encounters cold, and Fire Qi is suppressed. The people suffer from Qi stagnation and abdominal fullness, and Cold begins.
In the Second Qi, Yangming Guest Qi adds. Yangming is Clear Metal, so great Coolness returns unexpectedly. With unexpected Coolness, the people become miserable, and grass encounters cold. Miserable and cold conditions suppress Fire Qi. External cold and internal Fire suppression cause Qi stagnation and abdominal fullness. Since stagnation/fullness begins with Cold, it is said that Cold begins.
During the Third Qi, Heaven's governance is distributed, Cold Qi circulates, and rain descends. The people suffer from Cold, but internally experience Heat, carbuncles, dysentery, heart heat, and mental cloudiness. Untreated cases result in death.
In the Third Qi, Taiyang Guest Qi adds. Since Taiyang Si Tian, Heaven's governance is distributed. Taiyang is Cold Water, so Cold Qi circulates and rain descends. The people suffer from the added Guest Qi, hence Cold. Externally Cold, but internally Heat arises. Carbuncles and dysentery occur because Cold restricts Heat from rising. Heart heat and mental cloudiness occur because Cold blocks Heat from reaching. If not treated urgently, the condition will sink and drown, leading to death in untreated cases.
During the Fourth Qi, Wind and Dampness contend. Wind transforms into Rain. Growth, transformation, and completion occur. The people suffer from high fever, shortness of breath, muscle atrophy, foot weakness, and bloody dysentery.
"Zhang" (Growth) is pronounced with the rising tone. In the Fourth Qi, Jueyin Guest Qi adds. Jueyin is Wind. Taiyin is Zai Quan, and Taiyin is Dampness, so Wind and Dampness contend. Contending Wind and Dampness transform into Rain. With Wind transforming into Rain, things grow, transform, and complete. Wind-Wood generates Fire, so the people suffer from high fever. Wood controls Earth, so there is shortness of breath. Disease of Taiyin Spleen Earth causes muscle atrophy and foot weakness. Disease of Jueyin Liver Wood causes bloody dysentery.
During the Fifth Qi, Yang returns and transforms. Grass grows, transforms, and completes. The people feel comfortable.
In the Fifth Qi, Shaoyin Guest Qi adds. Shaoyin governs the Second Qi. In the previous Second Qi, grass encountered cold and Fire was suppressed. Now, with Guest Qi adding, the suppressed Fire undergoes Yang return and transformation. Grass that encountered cold now grows, transforms, and completes. First suppressed, then extended, so the people feel comfortable and free of disease.
During the Final Qi, Earth aligns with the norm, Dampness commands prevail. Yin condenses in the Great Void, dust dims the suburbs. The people become miserable, and Cold Wind arrives. If contrary, pregnancies die.
In the Final Qi, Taiyin Guest Qi adds, combining with its Zai Quan Qi. Thus, Earth Qi aligns, and Dampness commands prevail. Yin condenses in the Great Void, indicating Dampness commands. Dust dimming the suburbs indicates Earth Qi alignment. Taiyang Cold Water governs the Final Qi, so the people become miserable, and Cold Wind arrives. This added Qi combines with Zai Quan Qi; the ruling Qi combines with Si Tian Qi. Without bias, the people should be disease-free. If there is no Cold-Damp transformation but instead Hot-Fire Qi, this is "contrary." Contrary conditions prevent conception, so pregnancies die.
Therefore, for the year, one should use Bitter flavor to dry and warm, reducing stagnant Qi. First nourish the source of transformation, suppress the operating Qi, support the unconquered Qi, and prevent excessive outbreaks that cause disease. Eat grain of the year to preserve true Qi, avoid empty pathogens to stabilize righteous Qi, and adjust quantities based on the similarity or difference of Qi. For those similar to Cold-Damp, use Dryness-Heat transformation. For those different from Cold-Damp, use Cold-Damp transformation. Thus, use more for similarities and less for differences. When using Cold, avoid Cold seasons; when using Cool, avoid Cool seasons; when using Warm, avoid Warm seasons; when using Hot, avoid Hot seasons. Diet should follow this method. If there are deceptive appearances, reverse the norm. Violating this causes disease. This is called "Time."
Old texts erroneously wrote "Cold" instead of "Dry" in "Cold-Damp transformation," corrected here. Taiyang is Cold Water. Taiyin is Wet Earth. Therefore, in Chen-Xu years, one should eat Bitter Fire-flavor to dry and treat Dampness, and to warm and treat Cold. Stagnant Qi arises when Water wins and Fire stagnates, or Earth wins and Water stagnates. One must reduce stagnant Qi. Stagnation is the basis for recovery; to reduce it, one must first nourish its source. To reduce Fire, nourish Wood first. To reduce Water, nourish Metal first, as the source of generation. In Chen-Xu years, excessive Qi causes disease. One should eat black (Xuan) year-grain to preserve true Qi and avoid guest-pathogens to stabilize righteous Qi. Throughout the year, there are Si Tian Qi, Zai Quan Qi, and Transformational Qi. "Shi" means to deliberate. Deliberate the similarity or difference of Qi to determine the quantity of flavors. For Water/Earth operations similar to Cold-Damp, use Dry-Heat flavors to transform: Dryness transforms Dampness, Heat transforms Cold. For Wood/Metal/Fire operations different from Cold-Damp, use Cold-Damp flavors to transform. Wood/Fire are Hot, transformed by Cold; Metal is Dry, transformed by Dampness. Similarity leads to abundance, so use more Dry-Heat flavors for similarities. Difference leads to isolation, so use less Cold-Damp flavors for differences. Cold, Heat, Warm, Cool are used to treat disease. "You Gu Wu Yun" (Having a cause, no destruction) applies. Using Cold to treat Heat matches the body's Heat Qi, not increasing Cold Qi—this is "Using Cold, avoid Cold." Using Cool to treat Warm matches the body's Warm Qi, not increasing Cool Qi—this is "Using Cool, avoid Cool." Using Warm to treat Cool matches the body's Cool Qi, not increasing Warm Qi—this is "Using Warm, avoid Warm." Using Hot to treat Cold matches the body's Cold Qi, not increasing Hot Qi—this is "Using Hot, avoid Hot." Dietary suitability follows this. Deceptive cases appear Cold but are actually Hot, Hot but actually Cold, Cool but actually Warm, Warm but actually Cool. This reverses normal logic and requires treating according to the reversal. Violating this causes disease. The above treatments are called "Time," meaning adapting to circumstances.
The Emperor asked: What is the governance of Yangming? Qibo said: This is the cycle of Mao and You years. Yangming, Shao Jue...