少阴，清热胜复同，同正商，丁卯岁会，丁酉，其运风清热，少角，太征，少宫，太商，少羽。
卯酉属阳明，帝问阳明之政，故曰卯酉之纪也。阳明司天在上，少角化运在中，少阴在泉在下，卯酉主
不及，乙丁己辛癸与之相合，皆主不及，故化运皆属乎少。清热胜复同，言少角木运不及，始则金之清气
胜，既则火之热气复，胜与复，同主一岁之气，阳明上临，金气胜矣。火热复而金气平，故曰同正商。丁
为木运，临于卯木，是为岁会，故曰丁卯岁会。阳明司天，少角木运，乃丁卯丁酉之岁，故又曰丁酉。其
运风，角木之运也。清者，金之胜。热者，火之复。此一岁之气也。若四时之气，则少角为春，太征为
夏，少宫为长夏，太商为秋，少羽为冬。
阳明，少征，少阴，寒雨胜复同，同正商，癸卯癸酉，其运
热，寒雨，少征，太宫，少商，太羽，太角。
木运之次，火运继之，火运不及，故阳明在上。少征火运在中，少阴在下，寒雨胜复同。言少征火运
不及，始则水之寒气胜，既则土之雨气复，胜与复，同主一岁之气，阳明上临，金气胜矣。
火运在中，金得其平，故同正商。少征火运，乃癸卯癸酉之岁，其
运热，征火之运也。寒者水之胜，雨者土之复，此一岁之气也。岁运少征，故先言少征。少征，夏火也。
太宫，长夏土也。少商，秋金也。太羽，冬水也。太角，春木也。此四时之气也。四时之气，太角为先。
阳明，少宫，少阴，风凉胜复同，己卯己酉，其运雨，风凉，
少宫，太商，少羽，少角，太征。
火运之次，土运继之，己为土运不及，故阳明在上，少宫土运在中，少阴在下，风凉胜复同。言少宫
土运不及，始则木之风气胜，既则金之凉气复，胜与复，同主一岁之气，少宫土运，乃己卯
己酉之岁，其运雨，宫土之运也。风者木之胜，凉者金之复，此一岁之气也。岁运少宫，故先言少宫。少
宫，长夏土也，太商，秋金也，少羽，冬水也，少角，春木也，太征，夏火也，四时之气，少角为先。
阳明，少商，少阴，热寒胜复同，同正商，乙卯天符，乙酉岁会，太乙天符，其运凉，
热寒，少商，太羽，太角，少征，太宫。
土运之次，金运继之，乙为金运不及，故阳明在上，少商金运在中，少阴在下，热寒胜复同。言少
商金运不及，始则火之热气胜，既则水寒之气复，胜与复，同主一岁之气，阳明上临，金气胜
矣。始则热胜，金得其平，故同正商，少商金运，乃乙卯乙酉之岁，乙为金运，卯为阳明燥金，运气与司
天之气相合，故曰乙卯天符，乙为金运，酉支属金，运气与岁支之气相合，故曰乙酉岁会。
乙酉既为岁会，亦为天符，天符兼岁会，则为太乙天符。其运凉，商金之气也。热者火之胜，寒者水之
复，少商岁运，故先言秋金之少商，而四时之气，角木为先。
阳明，少羽，少阴，雨风胜复同，辛卯少宫同，辛酉辛卯，其
运寒，雨风，少羽，少角，太征，少宫，太商。
金运之次，水运继之，辛为水运不及，故阳明在上，少羽水运在中，少阴在下，雨风胜复同。言少
羽水运不及，始则土之雨气胜，既则木之风气复，胜与复，同主一岁之气。水运不及，则土气
胜，当辛卯之岁，卯木制土，故辛卯少宫同，上文皆同正商，此但举一岁，而少宫同，盖举一，以补上文
之未尽。欲人仿此类推，不可执一之意，少羽水运，乃辛酉辛卯之岁，其运寒，羽水之运也。
雨者土之胜，风者木之复，少羽水运，故先言少羽之冬，四时之气，始于角，而终于羽。
凡此阳明司天之政，气化营运后天，天气急，地气明，阳专其令，炎暑大行，物燥以坚，
淳风乃治，风燥横运，流于气交，多阳少阴，云趋雨府，湿化乃敷，燥极而泽，其谷白丹，间
谷命太者，其耗白甲品羽，金火合德，上应太白荧惑，其政切，其令暴，蛰虫
乃见，流水不冰，民病咳，嗌塞，寒热发，暴振栗，癃闭，清先而劲，毛虫乃死，热
后而暴，介虫乃殃，其发躁，胜复之作，扰而大乱，清热之气，持于气交。
间去声，见音现，下俱同。卯酉为阳明司天之政，凡此丁卯丁酉，癸卯癸酉，己卯己酉，乙卯乙
酉，辛卯辛酉，皆主不及之岁，气化营运，后天时而至，阳明燥金司天，故天气急，急，劲急也。
少阴君火在泉，故地气明，明，光明也。阳明在上，君火在下，故阳专其令，炎暑大行，而物燥以坚，
主时之初气，厥阴风木，故淳风乃治，燥金司天，风木主时，故风燥横于运气之中，横，横偏
也。从三气而及于四气，故流于气交，四之气，少阳相火，故多阳少阴，少阳受三气之交，三之气，太阴
湿土，故云趋雨府，湿化乃敷，五之气，阳明燥金，终之气，太阳寒水，故燥极而复泽。其谷
白丹者，感司天之金气则白，感在泉之火气则丹。所谓岁谷也，左右二气，谓之间气，间谷者，感左右
间气成熟之谷也。太者，子午少阴，寅申少阳，辰戌太阳，皆谓之太，今阳明司天，则左太阳，
右少阳，命太者之间谷，亦早成熟也。天气主生，故命太者，但言司天之左右，而在泉不与也。不及之
岁，间谷命太，则太过之岁，间谷当命少矣。耗，虚散也。甲，介虫也。卯酉阳明司天，金气不
及，故白色之羽毛，甲金之品类，皆耗散而不蕃聚也。司天者金，在泉者火，故金火合德，上应金之
太白，火之荧惑二星，其政劲
切，金之政也。其令急暴，火之令也，君火在泉，故蛰虫乃见，而流水不冰，民病咳，嗌塞，肺金之病也。寒
热发，暴振栗癃闭，水火不交之病也。金气司天，故清先而劲。清先而劲，则毛虫乃死，金刑木也。火气
在泉，故热后而暴。热后而暴，则介虫乃殃，火刑金也。金劲火暴，其发甚躁，始焉金胜，既则火复，故
胜复之作，扰而大乱，清金热火之气，上下相继，故曰持于气交。
初之气，地气迁，阴始凝，气始肃，水乃冰，寒雨化，其病中
热，胀，面目浮肿，善眠，鼽衄，嚏欠，呕，小便黄赤，甚则淋。
初之气，初之客气加临也。地气迁，初之客气，从在泉之地气而右迁也。少阴在泉，则右位之太阴，
为初之客气，湿气方胜，故阴始凝，燥金司天，故气始肃，阴凝而清肃，则水乃冰，水冰而冻
解，则寒雨化，其病中热而胀，湿气不能外达也。面目浮肿，湿气不能下行也。善眠，内外上下，气机不
利也，凡此皆太阴脾湿之病也。鼽衄嚏欠，太阴肺燥之病也。土气不和于上，则呕；土气不和
于下，则小便黄赤，甚则淋。
二之气，阳乃有，民乃有，物乃生荣，厉大至，民善暴死。
二之客气，少阳相火加临，少阳为初阳之气，故阳气乃有，民乃舒，而物乃生荣，相火之气，厉而暴，
故厉大至，民善暴死。
三之气，天政布，凉乃行，燥热交合，燥极而泽，民病寒热。
三之客气，阳明燥金加临，干金为天，故天政布，清金为秋，故凉乃行。阳明气燥而热，故燥热交合，
燥极而泽，金生水也。燥金主热，水泽主寒，故民病寒热。
四之气，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。
四之客气，太阳寒水加临，故寒雨降，民病暴仆，太阳之气厥逆也。振栗谵妄少气，太阳阳热之气
不足也。嗌干引饮，及为心痛，太阳寒水之气不足也，寒水不足而火气盛，则为痈肿疮疡，阳
热不足而阴气盛，则为疟寒之疾。阳虚则骨痿，阴虚则便血。上文暴振栗，乃身发寒热而振栗也，此振栗，
乃阳气内虚而振栗也，是
振栗之有别也。
五之气，春令反行，草乃生荣，民气和。
五之客气，厥阴风木加临，故春令反行，草乃生荣，民气和而无病。
终之气，阳气有，候反温，蛰虫来见，流水不冰，民乃康平，其病温。
终之客气，少阴君火加临，故阳气有，候反温，冬寒反温，故
蛰虫来见，而流水不冰。加临之客气，即在泉之地气，故民乃康平。候反温，故其病温。
故食岁谷以安其气，食间谷以去其邪，岁宜以咸，以苦，以辛。汗之，清之，散之，安其运气，
无使受邪，折其郁气，资其化源，以寒热轻重，少多其制，同热者，多天化，同清者，多地化，
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。反是者，乱天地之经，扰阴阳之纪也。
阳明燥金司天，少阴君火在泉之岁，故食白丹之岁谷，以安其正气，食间气之间谷，以去其外邪。
上燥下火，其气燥热，故宜水味之咸以治之，更以苦济火，以辛益燥，或汗之，或清之，或散
之，去其外邪而安其运气也。折其郁气，必先资其化源，更以寒热之轻重，而制气味之少多，如同热气
者，多金寒之天气以制化，同清气者，多火热之地气以制化。用凉远凉，至假者反之，解同上
文，此其道也。言此乃治得其平之道。反是者，言不有其道以治之也。乱天地之经，则上下不和，扰阴
阳之纪，则传次失宜，上文太阳寒气司天，故先言用寒远寒，此阳明金气司天，故先言用凉远
凉，下文少阳相火，少阳君火司天，则先言用热远热，太阴湿气司天，并先言用凉远凉。厥阴风气司天，
则先言用温远温，皆从其类而首言之，毋以其近而忽之。
帝曰∶善。少阳之政，奈何？岐伯曰∶寅申之纪也，少阳，太角，厥阴，壬寅壬申，
其运风鼓，其化鸣紊启坼，其变振拉摧拔，其病掉眩，支胁惊骇。太角，少征，太宫，少商，太羽。
寅申属少阳，帝问少阳之政，故曰寅申之纪也。少阳司天在上，太角化运在中，厥阴在泉在下，少
阳司天，太角木运，乃壬寅坤之岁，上文太阳司天，太角木运，言其运风，其化鸣紊启坼，其
变振拉摧拔，其病掉眩目瞑，此亦太角木运，故大义相同。支胁惊骇，掉眩之剧也，太角，少征，
太宫，少商，太羽，序同太阳，解之并同。
少阳、太征，厥阴，戊寅天符，戊申天符，其运暑，其化暄嚣
郁燠，其变炎烈沸腾，其病上热郁，血溢血泄，心痛，太征，少宫，太商，少羽，少角。
木运之次，火运继之，故少阳司天，太征火运在中，厥阴在泉，少阳司天，太征火运在中，乃戊寅
戊申之岁，戊为火运，寅申少阳相火司天，故曰戊寅天符，戊寅天符，谓主运之气，与司天之
气相符也。其运暑，征火之运也，其化暄嚣郁燠，火热之化也。其变炎烈沸腾，火焚之变也。其病上热
郁，血溢血泄，心痛，火逆之病也。太征少宫等，解同太阳。
少阳，太宫，厥阴，甲寅甲申，其运阴雨，其化柔润重泽，其
变震惊飘骤，其病体重 肿，痞饮，太宫，少商，太羽，太角，少征。
火运之次，土运继之，上少阳，中太宫土运，下厥阴，少阳司天，太宫土运在中，乃甲寅甲申之岁，
其运阴雨，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。其病体重
肿，痞饮，土滞之病也，太宫少商等，解同太阳。
少阳，太商，厥阴，庚寅庚申，同正商，其运凉，其化雾露清
切，其变肃杀凋零，其病肩背胸中，太商、少羽，少角，太征，少宫。
土运之次，金运继之，上少阳，中太商金运，下厥阴，少阳司天，太商金运在中，乃庚寅庚申之岁，
金运太过，司天之火气制之，则金气平，故同正商，其运凉，商金之运也，其化雾露清切，
金凉之化也，其变肃杀凋零，金刑之变也，其病肩背胸中，肺金之
病也，太商，少羽等，解同太阳。
少阳，太羽，厥阴，丙寅丙申，其运寒肃，其化凝惨栗冽，其
变冰雪霜雹。其病寒，浮肿，太羽，太角，少征，太宫、少商。
金运之次，水运继之，少阳在上，太羽水运在中，厥阴在下，乃丙寅丙申之岁，其运寒肃，羽水之运
也。其化凝惨栗冽，水冷之化也。其变冰雪霜雹，水坚之变也。其病寒，浮肿，水凝之病也。
太羽太角等，解同太阳。
凡此少阳司天之政，气化营运先天，天气正，地气扰，风乃暴
革，木偃沙飞，炎火乃流，阴行阳化，雨乃时应，火木同德，上应
荧惑岁星，其谷丹苍，其政严，其令扰，故风热参布，云物沸腾，
太阴横流，寒乃时至，凉雨并起，民病寒中，外发疮疡，内为泄
满，故圣人遇之，和而不争，往复之作，民病寒热疟泄，聋瞑，呕吐，上怫肿，色变。
寅申为少阳司天之政，凡此壬寅壬申，戊寅戊申，甲寅甲申，庚寅庚申，丙寅丙申，皆主太过之岁，故
气化营运，先天时而至。少阳司天，故天气正。正，中正，犹阳和也。厥阴在泉，故地气
扰。扰，攘扰，犹鼓动也。厥阴，风也，故风乃暴革，则木偃沙飞。少阳，火也，故炎火乃流。炎火流则阴
行阳化，木生火而火生土，故雨乃时应，而火木同德，上应火之惑惑，木之岁星。其谷丹苍者，成熟也。
其政严，火之威也。其令扰，风之动也，令扰政严，故风热参有，木火之气也。云物沸腾，太阴横流，土
少阴君火司天，阳明燥金在泉的年份，清热胜复之气相同，与正商（秋季金气平和）之象一致。丁卯年属于岁会之年，丁酉年，其运化表现为风、清、热。具体五运为：少角（木运不及）、太征（火运太过）、少宫（土运不及）、太商（金运太过）、少羽（水运不及）。
卯酉年地支属阳明燥金。黄帝询问阳明之政，所以称为“卯酉之纪”。阳明燥金司天在上，少角木运不及居中，少阴君火在泉在下。卯酉年主运不及，天干乙、丁、己、辛、癸与之相合，皆主运不及，所以化运都属于“少”（不及）。所谓“清热胜复同”，是指少角木运不及，起初金之清气偏胜，随后火之热气来复。胜气与复气共同主宰这一年的气候，加上阳明燥金司天，金气本就偏胜。火热来复使得金气得以平抑，所以称为“同正商”。丁年为木运，临于卯木之地支，称为岁会，所以称“丁卯岁会”。阳明司天，少角木运，这是丁卯、丁酉两年的情况，所以又提到“丁酉”。其运化为风，这是角木之运的表现。清，是金气的胜气；热，是火气的复气。这是一年的整体气化。若按四季划分，则少角对应春季，太征对应夏季，少宫对应长夏，太商对应秋季，少羽对应冬季。
阳明燥金司天，少征火运不及，少阴君火在泉，寒雨胜复之气相同，与正商之象一致。癸卯、癸酉年，其运为热、寒、雨。具体五运为：少征（火运不及）、太宫（土运太过）、少商（金运不及）、太羽（水运太过）、太角（木运太过）。
木运之后是火运，火运不及，所以阳明燥金司天在上。少征火运不及居中，少阴君火在泉在下，寒雨胜复之气相同。意思是少征火运不及，起初水之寒气偏胜，随后土之雨气来复。胜气与复气共同主宰这一年的气候，加上阳明燥金司天，金气偏胜。火运在中，金气得平，所以称为“同正商”。少征火运，是癸卯、癸酉两年的情况。其运为热，这是征火之运的表现。寒是水之胜气，雨是土之复气。这是一年的整体气化。因为岁运是少征，所以先说少征。少征对应夏火。太宫对应长夏土。少商对应秋金。太羽对应冬水。太角对应春木。这是四季的气化。四季之气，以太角（春木）为先。
阳明燥金司天，少宫土运不及，少阴君火在泉，风凉胜复之气相同。己卯、己酉年，其运为雨、风、凉。具体五运为：少宫（土运不及）、太商（金运太过）、少羽（水运不及）、少角（木运不及）、太征（火运太过）。
火运之后是土运，己年为土运不及，所以阳明燥金司天在上。少宫土运不及居中，少阴君火在泉在下，风凉胜复之气相同。意思是少宫土运不及，起初木之风气偏胜，随后金之凉气来复。胜气与复气共同主宰这一年的气候。少宫土运，是己卯、己酉两年的情况。其运为雨，这是宫土之运的表现。风是木之胜气，凉是金之复气。这是一年的整体气化。因为岁运是少宫，所以先说少宫。少宫对应长夏土。太商对应秋金。少羽对应冬水。少角对应春木。太征对应夏火。四季之气，以少角（春木）为先。
阳明燥金司天，少商金运不及，少阴君火在泉，热寒胜复之气相同，与正商之象一致。乙卯年是天符之年，乙酉年是岁会之年，也是太乙天符之年。其运为凉、热、寒。具体五运为：少商（金运不及）、太羽（水运太过）、太角（木运太过）、少征（火运不及）、太宫（土运太过）。
土运之后是金运，乙年为金运不及，所以阳明燥金司天在上。少商金运不及居中，少阴君火在泉在下，热寒胜复之气相同。意思是少商金运不及，起初火之热气偏胜，随后水之寒气来复。胜气与复气共同主宰这一年的气候，加上阳明燥金司天，金气偏胜。起初热胜，金气得平，所以称为“同正商”。少商金运，是乙卯、乙酉两年的情况。乙为金运，卯为阳明燥金，运气与司天之气相合，所以叫乙卯天符。乙为金运，酉支属金，运气与岁支之气相合，所以叫乙酉岁会。乙酉既是岁会，又是天符，天符兼岁会，就称为太乙天符。其运为凉，这是商金之气。热是火之胜气，寒是水之复气。因为是少商岁运，所以先说秋金的少商，而四季之气，以角木（春）为先。
阳明燥金司天，少羽水运不及，少阴君火在泉，雨风胜复之气相同。辛卯年与少宫同气，辛酉、辛卯年，其运为寒、雨、风。具体五运为：少羽（水运不及）、少角（木运不及）、太征（火运太过）、少宫（土运不及）、太商（金运太过）。
金运之后是水运，辛年为水运不及，所以阳明燥金司天在上。少羽水运不及居中，少阴君火在泉在下，雨风胜复之气相同。意思是少羽水运不及，起初土之雨气偏胜，随后木之风气来复。胜气与复气共同主宰这一年的气候。水运不及，则土气偏胜。到了辛卯年，卯木制土，所以辛卯年与少宫土运同气。上文都说是“同正商”，这里只举出一例说“少宫同”，是举例以补充上文未尽之意，让人类推，不可拘泥。少羽水运，是辛酉、辛卯两年的情况。其运为寒，这是羽水之运。雨是土之胜气，风是木之复气。因为是少羽水运，所以先说少羽之冬，四季之气，始于角（春），终于羽（冬）。
凡是阳明燥金司天之政，气化运行晚于天时（后天）。天气急劲，地气明朗，阳气独专其令，炎热暑气大行，万物干燥坚硬。淳厚之风盛行，风燥之气横溢，流布于气交之中。多阳少阴，云彩趋向雨府，湿气开始敷布。燥气极盛而后出现润泽。对应的谷物白色和丹色，间谷中命为“太”的也提前成熟。耗散的是白色羽毛类和甲壳介虫类。金火合德，上应太白星和荧惑星。其政令严峻急切，其号令暴烈。蛰伏的虫子出来活动，流水不结冰。百姓易患咳嗽、咽喉阻塞、寒热发作、突然战栗、小便淋漓或闭塞。先是清气劲急，毛虫（无甲壳的昆虫/兽类）死亡；后是热气暴烈，介虫（有甲壳的昆虫/兽类）遭殃。发病躁动，胜复之作，扰乱大局，清热之气，持续存在于气交之中。
“间”读去声，“见”读现音，下文类似情况同此。卯酉年是阳明燥金司天之政。凡是丁卯、丁酉，癸卯、癸酉，己卯、己酉，乙卯、乙酉，辛卯、辛酉，都是主运不及的年份。气化运行晚于天时。阳明燥金司天，所以天气急劲（急，指劲急）。少阴君火在泉，所以地气明朗（明，指光明）。阳明在上，君火在下，所以阳气独专其令，炎热暑气大行，万物干燥坚硬。初之气由厥阴风木主令，所以淳风盛行。燥金司天，风木主时，所以风燥横亘于运气之中（横，指横偏）。从三气延续到四气，所以流布于气交。四之气由少阳相火主令，所以多阳少阴。少阳受三之气交接影响，三之气由太阴湿土主令，所以云趋雨府，湿气敷布。五之气由阳明燥金主令，终之气由太阳寒水主令，所以燥极而复现润泽。所谓的“白丹”岁谷，是感受司天之金气而呈白色，感受在泉之火气而呈丹色。左右二气称为间气，间谷是感受左右间气而成熟的谷物。“太”指子午年少阴、寅申年少阳、辰戌年太阳，都称为太。现在阳明司天，则左间气为太阳，右间气为少阳，命为“太”的间谷也会早成熟。天气主生，所以命太者只言司天之左右，而在泉的不算。不及之年，间谷命太，则太过之年，间谷当命少。耗，指虚散。甲，指甲壳介虫。卯酉阳明司天，金气不及，所以白色的羽毛类、甲金类的品类，都耗散而不繁盛。司天是金，在泉是火，所以金火合德，上应金之太白星，火之荧惑星。其政令劲切，是金之政。其号令急暴，是火之令。君火在泉，所以蛰虫出来，流水不冰。百姓患病咳嗽、咽喉阻塞，是肺金之病。寒热发作、突然战栗、癃闭，是水火不交之病。金气司天，所以清气先至且劲急。清气先至且劲急，则毛虫死亡，这是金克木。火气在泉，所以热气后至且暴烈。热气后至且暴烈，则介虫遭殃，这是火克金。金劲火暴，发病甚为躁动。起初金胜，随后火复，所以胜复之作，扰乱大局。清金热火之气，上下相继，所以说持续于气交。
初之气，地气迁移，阴气始凝，气候始肃，水结冰，寒雨化生。病症表现为中热、胀满、面目浮肿、嗜睡、鼻塞流涕、鼻出血、打喷嚏、呵欠、呕吐、小便黄赤，严重则淋沥。
初之气，是初之客气加临。地气迁，指初之客气从在泉的地气向右迁移。少阴在泉，则右位的太阴湿土为初之客气。湿气方胜，所以阴始凝。燥金司天，所以气始肃。阴凝而清肃，所以水结冰。水冰而冻解，所以寒雨化生。其病中热而胀，是湿气不能外达。面目浮肿，是湿气不能下行。嗜睡，是内外上下气机不利。凡此皆是太阴脾湿之病。鼻塞、流涕、喷嚏、呵欠，是太阴肺燥之病。土气不和于上，则呕吐；土气不和于下，则小便黄赤，严重则淋。
二之气，阳气显现，百姓舒畅，万物生长繁荣，疫疠大至，百姓容易突然死亡。
二之客气，少阳相火加临。少阳为初阳之气，所以阳气乃有，百姓舒泰，万物生长繁荣。相火之气，厉而暴，所以疫疠大至，百姓容易突然死亡。
三之气，天政布散，凉气施行，燥热交合，燥极而泽，百姓患病寒热。
三之客气，阳明燥金加临。干金为天，所以天政布散。清金为秋，所以凉气施行。阳明气燥而热，所以燥热交合。燥极而泽，是金生水。燥金主热，水泽主寒，所以百姓患寒热病。
四之气，寒雨降下，病症突发昏仆、战栗、谵妄、气短、咽喉干燥想喝水，以及心痛、痈肿疮疡、疟疾寒战等病，还有骨痿、便血。
四之客气，太阳寒水加临，所以寒雨降下。民病突发昏仆，是太阳之气厥逆。战栗、谵妄、气短，是太阳阳热之气不足。咽喉干燥想喝水，以及心痛，是太阳寒水之气不足。寒水不足而火气盛，则为痈肿疮疡；阳热不足而阴气盛，则为疟疾寒战之病。阳虚则骨痿，阴虚则便血。上文说的“暴振栗”，是身体发寒热而战栗；这里的“振栗”，是阳气内虚而战栗，二者有别。
五之气，春令反常施行，草木生长繁荣，百姓气和。
五之客气，厥阴风木加临，所以春令反行，草木生长繁荣，百姓气和而无病。
终之气，阳气显现，气候反常温暖，蛰虫出来，流水不结冰，百姓安康平静，但易患温病。
终之客气，少阴君火加临，所以阳气显现，气候反常温暖。冬寒反温，所以蛰虫出来，流水不结冰。加临的客气，即在泉的地气，所以百姓安康平静。气候反温，所以患温病。
所以要食用岁谷以安定正气，食用间谷以去除邪气。岁宜用咸味、苦味、辛味。发汗、清热、消散，安定其运气，不让邪气侵入，折损其郁结之气，资助其化源。根据寒热的轻重，调整药味的多少。与热气相同的，多用天气之寒制化；与清气相同的，多地气之火热制化。用凉药要避开凉气主令之时，用热药要避开热气主令之时，用寒药要避开寒气主令之时，用温药要避开温气主令之时。饮食也应遵循此法。如果有假象，则相反处理。这就是治病的道理。违背这个原则，就会扰乱天地的常规，干扰阴阳的纲纪。
阳明燥金司天，少阴君火在泉的年份，所以食用白丹色的岁谷以安正气，食用间气的间谷以去外邪。上燥下火，其气燥热，所以宜用水味之咸来治疗，再用苦味济火，用辛味益燥。或者发汗，或者清热，或者消散，以去除外邪而安运气。折损其郁气，必须先资助其化源，再根据寒热的轻重，制定药味的多少。如同热气盛的，多用金寒的天气来制化；如同清气盛的，多用火热的地气来制化。用凉远凉，至假者反之，解释同上。这是得平之道。反是者，指不按此道治疗。乱天地之经，则上下不和；扰阴阳之纪，则传次失宜。上文太阳寒气司天，所以先说用寒远寒；此阳明金气司天，所以先说用凉远凉；下文少阳相火、少阴君火司天，则先说用热远热；太阴湿气司天，并先说用凉远凉；厥阴风气司天，则先说用温远温。皆从其类而首言之，不要因为接近而忽视。
黄帝说：好。少阳之政，是怎样的？岐伯说：是寅申之纪。少阳司天，太角木运太过，厥阴在泉。壬寅、壬申年，其运为风鼓，其化表现为鸣响、紊乱、开启、裂开，其变表现为震动、拉断、摧折、拔起，其病表现为掉眩、目瞑、胁痛、惊骇。太角、少征、太宫、少商、太羽。
寅申年属少阳。黄帝询问少阳之政，所以称为“寅申之纪”。少阳司天在上，太角木运太过居中，厥阴在泉在下。少阳司天，太角木运，是壬寅、壬申年。上文太阳司天，太角木运，言其运为风，其化为鸣紊启坼，其变为振拉摧拔，其病为掉眩目瞑。这也是太角木运，所以大义相同。胁痛惊骇，是掉眩的剧烈表现。太角、少征、太宫、少商、太羽，顺序同太阳篇，解释也相同。
少阳司天，太征火运太过，厥阴在泉，戊寅、戊申年是天符之年。其运为暑，其化表现为暄嚣、郁燠，其变表现为炎烈、沸腾，其病为上热郁、血溢、血泄、心痛。太征、少宫、太商、少羽、少角。
木运之后是火运，所以少阳司天，太征火运太过居中，厥阴在泉。少阳司天，太征火运太过，是戊寅、戊申年。戊为火运，寅申少阳相火司天，所以叫戊寅天符。戊寅天符，指主运之气与司天之气相符。其运为暑，是征火之运。其化为暄嚣郁燠，是火热之化。其变为炎烈沸腾，是火焚之变。其病为上热郁、血溢、血泄、心痛，是火逆之病。太征少宫等的解释同太阳篇。
少阳司天，太宫土运太过，厥阴在泉，甲寅、甲申年。其运为阴雨，其化表现为柔润、重泽，其变表现为震惊、飘骤，其病为体重、浮肿、痞满、饮停。太宫、少商、太羽、太角、少征。
火运之后是土运，上少阳，中太宫土运太过，下厥阴。少阳司天，太宫土运太过居中，是甲寅、甲申年。其运为阴雨，是宫土之运。其化为柔润重泽，是土湿之化。其变为震惊飘骤，是土动之变。其病为体重浮肿、痞满饮停，是土滞之病。太宫少商等的解释同太阳篇。
少阳司天，太商金运太过，厥阴在泉，庚寅、庚申年，同正商。其运为凉，其化表现为雾露、清切，其变表现为肃杀、凋零，其病为肩背胸中不适。太商、少羽、少角、太征、少宫。
土运之后是金运，上少阳，中太商金运太过，下厥阴。少阳司天，太商金运太过居中，是庚寅、庚申年。金运太过，司天之火气制之，则金气平，所以同正商。其运为凉，是商金之运。其化为雾露清切，是金凉之化。其变为肃杀凋零，是金刑之变。其病为肩背胸中不适，是肺金之病。太商少羽等的解释同太阳篇。
少阳司天，太羽水运太过，厥阴在泉，丙寅、丙申年。其运为寒肃，其化表现为凝惨、栗冽，其变表现为冰雪、霜雹。其病为寒、浮肿。太羽、太角、少征、太宫、少商。
金运之后是水运，少阳在上，太羽水运太过居中，厥阴在下，是丙寅、丙申年。其运为寒肃，是羽水之运。其化为凝惨栗冽，是水冷之化。其变为冰雪霜雹，是水坚之变。其病为寒、浮肿，是水凝之病。太羽太角等的解释同太阳篇。
凡是少阳相火司天之政，气化运行早于天时（先天）。天气中正，地气扰动，风势暴烈变革，树木倒伏沙尘飞扬。炎火流动，阴行于阳而化，雨水按时应期。火木同德，上应荧惑星和岁星。对应的谷物丹色和苍色。其政令严厉，其号令扰动。所以风热参半布散，云物沸腾。太阴湿气横流，寒气时至，凉雨并起。百姓患病寒中，外发疮疡，内为泄满。所以圣人遇到这种情况，调和而不争。往复之作，百姓患寒热、疟疾、泄泻、耳聋、目瞑、呕吐、上部怫肿、面色改变。
寅申年是少阳司天之政。凡是壬寅、壬申，戊寅、戊申，甲寅、甲申，庚寅、庚申，丙寅、丙申，都是主运太过的年份，所以气化运行早于天时。少阳司天，所以天气中正（正，指中正，犹阳和）。厥阴在泉，所以地气扰动（扰，指攘扰，犹鼓动）。厥阴是风，所以风势暴烈变革，树木倒伏沙尘飞扬。少阳是火，所以炎火流动。炎火流动则阴行于阳而化，木生火而火生土，所以雨水按时应期，火木同德，上应火之荧惑，木之岁星。其谷丹苍，指成熟。其政严，是火之威。其令扰，是风之动。令扰政严，所以风热参半，是木火之气。云物沸腾，太阴横流，土
In years where Shaoyin (Ministerial Fire) governs the Heaven and Yangming (Dryness Metal) governs the Earth, the climate of clearing heat, along with its excess and recovery phases, is consistent, resembling the balanced state of Zheng Shang (Autumn Metal Qi). Ding-Mao years are "Sui Hui" (Year Conjunction) years. In Ding-You years, the annual transformation involves wind, clearing, and heat. The five movements are: Shao Jue (Wood movement insufficient), Tai Zheng (Fire movement excessive), Shao Gong (Earth movement insufficient), Tai Shang (Metal movement excessive), and Shao Yu (Water movement insufficient).
The branches Mao and You belong to Yangming Dryness Metal. The Yellow Emperor inquired about the administration of Yangming, hence it is called the "Mao-You Ji" (Era of Mao and You). With Yangming Dryness Metal governing Heaven above, Shao Jue Wood movement insufficient in the middle, and Shaoyin Ministerial Fire governing Earth below, the Mao-You years are characterized by insufficient movements. The heavenly stems Yi, Ding, Ji, Xin, and Gui combine with these, all indicating insufficient movements, thus the transformations all belong to "Shao" (insufficient). The phrase "Qing Re Sheng Fu Tong" (Clearing Heat Excess and Recovery are the same) means that when Shao Jue Wood movement is insufficient, initially the Clear Qi of Metal prevails as an excess, followed later by the Hot Qi of Fire as a recovery. Both excess and recovery govern the climate of the year. With Yangming Dryness Metal presiding over Heaven, Metal Qi is already strong. The recovery of Fire heat levels the Metal Qi, hence it is called "Tong Zheng Shang" (Consistent with Balanced Shang/Autumn Metal). Ding represents Wood movement, presiding over the Mao Wood branch, which is why it is called "Ding-Mao Sui Hui" (Ding-Mao Year Conjunction). Yangming presides over Heaven, and Shao Jue Wood movement applies to Ding-Mao and Ding-You years, hence "Ding-You" is mentioned again. Its transformation is Wind, representing the Jue Wood movement. "Clearing" refers to the excess of Metal Qi; "Heat" refers to the recovery of Fire Qi. This constitutes the annual climate. Regarding the four seasons: Shao Jue corresponds to Spring, Tai Zheng to Summer, Shao Gong to Late Summer, Tai Shang to Autumn, and Shao Yu to Winter.
With Yangming Dryness Metal governing Heaven, Shao Zheng Fire movement insufficient, and Shaoyin Ministerial Fire governing Earth, the climate of cold rain, along with its excess and recovery phases, is consistent, resembling Zheng Shang. In Gui-Mao and Gui-You years, the annual transformation involves heat, cold, and rain. The five movements are: Shao Zheng (Fire movement insufficient), Tai Gong (Earth movement excessive), Shao Shang (Metal movement insufficient), Tai Yu (Water movement excessive), and Tai Jue (Wood movement excessive).
Following Wood movement is Fire movement. Since Fire movement is insufficient, Yangming Dryness Metal governs Heaven above. Shao Zheng Fire movement insufficient is in the middle, and Shaoyin Ministerial Fire governs Earth below, with cold rain excess and recovery being consistent. This means that when Shao Zheng Fire movement is insufficient, initially the Cold Qi of Water prevails as an excess, followed later by the Rain Qi of Earth as a recovery. Both excess and recovery govern the year's climate. With Yangming Dryness Metal presiding over Heaven, Metal Qi is strong. Fire movement in the middle balances Metal Qi, hence "Tong Zheng Shang". Shao Zheng Fire movement applies to Gui-Mao and Gui-You years. Its transformation is Heat, representing the Zheng Fire movement. Cold is the excess of Water; Rain is the recovery of Earth. This is the annual climate. Since the annual movement is Shao Zheng, it is mentioned first. Shao Zheng corresponds to Summer Fire. Tai Gong corresponds to Late Summer Earth. Shao Shang corresponds to Autumn Metal. Tai Yu corresponds to Winter Water. Tai Jue corresponds to Spring Wood. This is the seasonal climate. Among seasonal climates, Tai Jue (Spring Wood) comes first.
With Yangming Dryness Metal governing Heaven, Shao Gong Earth movement insufficient, and Shaoyin Ministerial Fire governing Earth, the climate of wind and coolness, along with its excess and recovery phases, is consistent. In Ji-Mao and Ji-You years, the annual transformation involves rain, wind, and coolness. The five movements are: Shao Gong (Earth movement insufficient), Tai Shang (Metal movement excessive), Shao Yu (Water movement insufficient), Shao Jue (Wood movement insufficient), and Tai Zheng (Fire movement excessive).
Following Fire movement is Earth movement. Ji represents insufficient Earth movement, so Yangming Dryness Metal governs Heaven above. Shao Gong Earth movement insufficient is in the middle, and Shaoyin Ministerial Fire governs Earth below, with wind and coolness excess and recovery being consistent. This means that when Shao Gong Earth movement is insufficient, initially the Wind Qi of Wood prevails as an excess, followed later by the Cool Qi of Metal as a recovery. Both excess and recovery govern the year's climate. Shao Gong Earth movement applies to Ji-Mao and Ji-You years. Its transformation is Rain, representing the Gong Earth movement. Wind is the excess of Wood; Coolness is the recovery of Metal. This is the annual climate. Since the annual movement is Shao Gong, it is mentioned first. Shao Gong corresponds to Late Summer Earth. Tai Shang corresponds to Autumn Metal. Shao Yu corresponds to Winter Water. Shao Jue corresponds to Spring Wood. Tai Zheng corresponds to Summer Fire. Among seasonal climates, Shao Jue (Spring Wood) comes first.
With Yangming Dryness Metal governing Heaven, Shao Shang Metal movement insufficient, and Shaoyin Ministerial Fire governing Earth, the climate of heat and cold, along with its excess and recovery phases, is consistent, resembling Zheng Shang. Yi-Mao years are "Tian Fu" (Heavenly符) years, Yi-You years are "Sui Hui" (Year Conjunction) years, and Yi-You is also a "Tai Yi Tian Fu" (Great Heavenly符) year. The annual transformation involves coolness, heat, and cold. The five movements are: Shao Shang (Metal movement insufficient), Tai Yu (Water movement excessive), Tai Jue (Wood movement excessive), Shao Zheng (Fire movement insufficient), and Tai Gong (Earth movement excessive).
Following Earth movement is Metal movement. Yi represents insufficient Metal movement, so Yangming Dryness Metal governs Heaven above. Shao Shang Metal movement insufficient is in the middle, and Shaoyin Ministerial Fire governs Earth below, with heat and cold excess and recovery being consistent. This means that when Shao Shang Metal movement is insufficient, initially the Hot Qi of Fire prevails as an excess, followed later by the Cold Qi of Water as a recovery. Both excess and recovery govern the year's climate. With Yangming Dryness Metal presiding over Heaven, Metal Qi is strong. Initially, Heat prevails, balancing Metal Qi, hence "Tong Zheng Shang". Shao Shang Metal movement applies to Yi-Mao and Yi-You years. Yi represents Metal movement, and Mao represents Yangming Dryness Metal; the movement combines with the Heaven-governing Qi, hence "Yi-Mao Tian Fu". Yi represents Metal movement, and the You branch belongs to Metal; the movement combines with the Year-branch Qi, hence "Yi-You Sui Hui". Since Yi-You is both Sui Hui and Tian Fu, combining Tian Fu with Sui Hui makes it "Tai Yi Tian Fu". Its transformation is Coolness, representing Shang Metal Qi. Heat is the excess of Fire; Cold is the recovery of Water. Since it is Shao Shang annual movement, Autumn Metal Shao Shang is mentioned first, while among seasonal climates, Jue Wood (Spring) comes first.
With Yangming Dryness Metal governing Heaven, Shao Yu Water movement insufficient, and Shaoyin Ministerial Fire governing Earth, the climate of rain and wind, along with its excess and recovery phases, is consistent. Xin-Mao years share the same nature as Shao Gong. In Xin-You and Xin-Mao years, the annual transformation involves cold, rain, and wind. The five movements are: Shao Yu (Water movement insufficient), Shao Jue (Wood movement insufficient), Tai Zheng (Fire movement excessive), Shao Gong (Earth movement insufficient), and Tai Shang (Metal movement excessive).
Following Metal movement is Water movement. Xin represents insufficient Water movement, so Yangming Dryness Metal governs Heaven above. Shao Yu Water movement insufficient is in the middle, and Shaoyin Ministerial Fire governs Earth below, with rain and wind excess and recovery being consistent. This means that when Shao Yu Water movement is insufficient, initially the Rain Qi of Earth prevails as an excess, followed later by the Wind Qi of Wood as a recovery. Both excess and recovery govern the year's climate. When Water movement is insufficient, Earth Qi prevails. In Xin-Mao years, Mao controls Earth, so Xin-Mao shares the same nature as Shao Gong Earth movement. The previous sections all stated "Tong Zheng Shang"; here, only one example "Shao Gong Tong" is given to supplement the未尽 (unfinished) points above, encouraging analogy rather than rigid adherence. Shao Yu Water movement applies to Xin-You and Xin-Mao years. Its transformation is Cold, representing Yu Water movement. Rain is the excess of Earth; Wind is the recovery of Wood. Since it is Shao Yu Water movement, Shao Yu Winter is mentioned first. Seasonal climates begin with Jue (Spring) and end with Yu (Winter).
In all cases where Yangming Dryness Metal governs Heaven, the Qi transformation operates later than the natural timing (Hou Tian). The Heaven Qi is urgent and forceful, the Earth Qi is bright and clear. Yang Qi monopolizes its command, causing intense summer heat to prevail. Objects become dry and hard. Pure winds dominate. Wind and Dryness Qi move horizontally, flowing into the intersection of Qi (Qi Jiao). There is much Yang and little Yin. Clouds gather towards the Rain Mansion, and Humidity transformation begins to spread. Extreme Dryness leads to Moisture. The corresponding grains are White and Red (Dan). Grains designated as "Tai" among the inter-grains also mature early. The耗 (consumed/dispersed) categories are white-feathered creatures and shelled species. Metal and Fire combine their virtues, corresponding above to Bai Tang (Venus) and Ying Huo (Mars). Their governance is severe and cutting; their orders are violent. Hibernating insects appear, and flowing water does not freeze. People suffer from cough, throat obstruction, alternating chills and fever, sudden tremors, stranguria, and urinary retention. First, the Clear Qi arrives forcefully, causing hair-covered animals (Mao Chong) to die. Later, the Hot Qi arrives violently, causing shelled animals (Jie Chong) to suffer. The onset is restless. The actions of excess and recovery cause great disorder. The Qi of clearing heat persists in the Qi Jiao.
"Jian" (inter-) is pronounced with the departing tone. "Xian" (appear) is pronounced like "xian", and similarly for others below. Mao and You years are governed by Yangming Dryness Metal at Heaven. All Ding-Mao/Ding-You, Gui-Mao/Gui-You, Ji-Mao/Ji-You, Yi-Mao/Yi-You, Xin-Mao/Xin-You are years of insufficient movement. Qi transformation operates later than the season. Yangming Dryness Metal governs Heaven, so Heaven Qi is urgent (urgent means forceful). Shaoyin Ministerial Fire governs Earth, so Earth Qi is bright (bright means luminous). Yangming above, Ministerial Fire below, so Yang Qi monopolizes its command, causing intense heat to prevail, making objects dry and hard. The First Qi is governed by Jueyin Wind Wood, so pure winds dominate. Dryness Metal governs Heaven, Wind Wood governs the time, so wind and dryness cross the movement (cross means lateral deviation). From the Third Qi to the Fourth Qi, it flows into the Qi Jiao. The Fourth Qi is governed by Shaoyang Ministerial Fire, so there is much Yang and little Yin. Shaoyang receives the transition from the Third Qi. The Third Qi is governed by Taiyin Damp Earth, so clouds gather towards the Rain Mansion, and humidity spreads. The Fifth Qi is governed by Yangming Dryness Metal, and the Final Qi is governed by Taiyang Cold Water, so extreme dryness returns to moisture. "White and Red" grains refer to those sensing the Heaven-governing Metal Qi (white) and the Earth-governing Fire Qi (red). These are the annual grains. The left and right Qi are called Inter-Qi. Inter-grains are grains maturing under the influence of these Inter-Qi. "Tai" refers to Zi-Wu Shaoyin, Yin-Shen Shaoyang, Chen-Xu Taiyang, all called Tai. Now, with Yangming governing Heaven, the Left Inter-Qi is Taiyang, and the Right Inter-Qi is Shaoyang. Inter-grains designated as "Tai" mature early. Heaven Qi governs generation, so "designated as Tai" only refers to the left and right of Heaven-governance, excluding Earth-governance. In years of insufficiency, inter-grains are designated as Tai; in years of excess, they should be designated as Shao. Hao means dispersion/vacuity. Jia refers to shelled animals. In Mao-You Yangming Heaven-governance, Metal Qi is insufficient, so white-feathered and shelled-metal categories are dispersed and do not flourish. Heaven-governor is Metal, Earth-governor is Fire, so Metal and Fire combine virtues, corresponding to Bai Tang (Metal) and Ying Huo (Fire). Their governance is forceful and cutting (Metal's governance). Their orders are urgent and violent (Fire's order). Ministerial Fire governs Earth, so hibernating insects appear, and water does not freeze. People suffer from cough and throat obstruction (Lung Metal disease). Alternating chills/fever, sudden tremors, stranguria (Water-Fire non-interaction disease). Metal Qi governs Heaven, so Clear Qi arrives first and forcefully. Forceful Clear Qi causes Mao Chong (Metal overcoming Wood) to die. Fire Qi governs Earth, so Hot Qi arrives later and violently. Violent Hot Qi causes Jie Chong (Fire overcoming Metal) to suffer. Metal force and Fire violence make the onset very restless. Initially Metal excess, then Fire recovery, so excess/recovery actions cause great disorder. Clear Metal and Hot Fire Qi succeed each other up and down, hence "persisting in Qi Jiao".
First Qi: Earth Qi migrates, Yin Qi begins to condense, Climate becomes solemn/clear, Water freezes, Cold Rain transforms. Diseases include internal heat, distension, facial/eye swelling, somnolence, nasal congestion/epistaxis, sneezing/yawning, vomiting, yellow-red urine, and severe stranguria.
First Qi refers to the addition of the First Guest Qi. Earth Qi migration means the First Guest Qi moves right from the Earth-governing position. With Shaoyin governing Earth, the Taiyin on the right position becomes the First Guest Qi. Dampness is prevailing, so Yin begins to condense. Dryness Metal governs Heaven, so the climate becomes solemn. Yin condensation and clarity cause water to freeze. As water freezes and thaws, Cold Rain transforms. Internal heat and distension occur because Dampness cannot reach the exterior. Facial swelling occurs because Dampness cannot descend downward. Somnolence results from blocked Qi mechanism internally, externally, above, and below. All these are Taiyin Spleen Dampness diseases. Nasal congestion, epistaxis, sneezing, yawning are Taiyin Lung Dryness diseases. Earth Qi disharmony above causes vomiting; Earth Qi disharmony below causes yellow-red urine, severe stranguria.
Second Qi: Yang Qi appears, people feel comfortable, objects grow luxuriant. Epidemics arrive greatly, people often die suddenly.
Second Guest Qi is Shaoyang Ministerial Fire added. Shaoyang is the initial Yang Qi, so Yang Qi appears, people relax, and objects grow luxuriant. The Ministerial Fire Qi is severe and violent, so epidemics arrive greatly, and people often die suddenly.
Third Qi: Heaven's administration spreads, Coolness acts, Dryness and Heat intersect, Dryness extremes lead to Moisture. People suffer from alternating chills and fever.
Third Guest Qi is Yangming Dryness Metal added. Dry Metal is Heaven, so Heaven's administration spreads. Clear Metal is Autumn, so Coolness acts. Yangming Qi is dry and hot, so Dryness and Heat intersect. Extreme Dryness leads to Moisture (Metal generates Water). Dryness Metal governs Heat, Water/Moisture governs Cold, so people suffer from alternating chills and fever.
Fourth Qi: Cold Rain descends. Diseases include sudden collapse, tremors, delirium, shortness of breath, dry throat with desire to drink, heart pain, carbuncles, sores, ulcers, malaria chills, bone萎 (withering), and bloody stools.
Fourth Guest Qi is Taiyang Cold Water added, so Cold Rain descends. Sudden collapse is due to Taiyang Qi reversal. Tremors, delirium, shortness of breath indicate deficiency of Taiyang Yang-Heat Qi. Dry throat with desire to drink and heart pain indicate deficiency of Taiyang Cold Water Qi. Deficient Cold Water leads to盛 (excess) Fire, causing carbuncles and sores. Deficient Yang Heat leads to盛 Yin, causing malaria chills. Yang deficiency causes bone withering; Yin deficiency causes bloody stools. The earlier "sudden tremors" referred to body chills/fever with trembling; this "tremors" refers to internal Yang deficiency causing trembling, showing a distinction.
Fifth Qi: Spring command acts in reverse, grasses grow luxuriant, people's Qi is harmonious.
Fifth Guest Qi is Jueyin Wind Wood added, so Spring command acts in reverse, grasses grow luxuriant, and people are harmonious without disease.
Final Qi: Yang Qi appears, climate reverses to warmth, hibernating insects appear, water does not freeze, people are healthy and peaceful, but prone to warm diseases.
Final Guest Qi is Shaoyin Ministerial Fire added, so Yang Qi appears, climate reverses to warmth. Winter cold reverses to warmth, so hibernating insects appear, and water does not freeze. The added Guest Qi is the Earth-governing Di Qi, so people are healthy and peaceful. Reversed warmth causes warm diseases.
Therefore, eat Annual Grains to stabilize Qi, eat Inter-Grains to remove pathogenic factors. For the year, use Salty, Bitter, and Pungent flavors. Apply sweating, clearing, and dispersing methods. Stabilize the movement, prevent pathogenic invasion, break stagnant Qi, and nourish the source. Adjust the dosage based on the severity of cold and heat. For conditions similar to Heat, use more Heaven's Cold to control/transformation. For conditions similar to Clear/Cold, use more Earth's Fire/Heat to control/transformation. When using Coolness, avoid the Cool season; when using Heat, avoid the Hot season; when using Cold, avoid the Cold season; when using Warmth, avoid the Warm season. Diet should follow these principles. If there are false signs, reverse the approach. This is the way. Reversing this disrupts the classics of Heaven and Earth and disturbs the discipline of Yin and Yang.
In years of Yangming Dryness Metal governing Heaven and Shaoyin Ministerial Fire governing Earth, eat White and Red Annual Grains to stabilize righteous Qi, and eat Inter-Grains to remove external pathogens. Upper Dryness and Lower Fire create a Dry-Heat environment, so treat with Salty Water flavor, assist Fire with Bitter, and augment Dryness with Pungent. Use sweating, clearing, or dispersing to remove external pathogens and stabilize the movement. To break stagnant Qi, first nourish the source, then adjust flavor quantities based on cold/heat severity. For Heat similarity, use more Metal-Cold Heaven Qi for control. For Clear similarity, use more Fire-Heat Earth Qi for control. "Use Cool avoid Cool... reverse if false" is explained above. This is the way to achieve balance. Reversing this means failing to follow the way. Disrupting Heaven/Earth classics causes upper/lower disharmony; disturbing Yin/Yang discipline causes improper transmission sequence. Earlier, Taiyang Cold governed Heaven, so "Use Cold avoid Cold" was stated first. Here, Yangming Metal governs Heaven, so "Use Cool avoid Cool" is stated first. Later, Shaoyang Ministerial Fire and Shaoyin Ministerial Fire govern Heaven, so "Use Heat avoid Heat" is stated first. Taiyin Damp governs Heaven, and "Use Cool avoid Cool" is stated first. Jueyin Wind governs Heaven, so "Use Warm avoid Warm" is stated first. All follow their categories and speak first, do not ignore them because they are close.
The Yellow Emperor said: Excellent. What is the administration of Shaoyang? Qibo said: It is the Yin-Shen Ji. Shaoyang governs Heaven, Tai Jue Wood movement excessive, Jueyin governs Earth. Ren-Yin and Ren-Shen years: Movement is Wind Drumming. Transformation is sounding, chaotic, opening, splitting. Variation is shaking, tearing, destroying, uprooting. Disease is tremors, vertigo, eye closing, costal pain, fright. Tai Jue, Shao Zheng, Tai Gong, Shao Shang, Tai Yu.
Yin-Shen belongs to Shaoyang. The Yellow Emperor asked about Shaoyang's administration, hence "Yin-Shen Ji". Shaoyang governs Heaven above, Tai Jue movement excessive in the middle, Jueyin governs Earth below. Shaoyang governs Heaven, Tai Jue Wood movement applies to Ren-Yin and Ren-Shen years. Earlier, Taiyang governed Heaven, Tai Jue Wood movement, stating movement is Wind, transformation is sounding/chaotic/opening/splitting, variation is shaking/tearing/destroying/uprooting, disease is tremors/vertigo/eye closing. This is also Tai Jue Wood movement, so the main meaning is the same. Costal pain and fright are severe forms of tremors/vertigo. Tai Jue, Shao Zheng, Tai Gong, Shao Shang, Tai Yu follow the same order as Taiyang, and explanations are identical.
Shaoyang governs Heaven, Tai Zheng Fire movement excessive, Jueyin governs Earth. Wu-Yin and Wu-Shen are Tian Fu (Heavenly符) years. Movement is Summer Heat. Transformation is warm, noisy, oppressive, sultry. Variation is blazing, boiling. Disease is upper heat stagnation, blood overflow, blood discharge, heart pain. Tai Zheng, Shao Gong, Tai Shang, Shao Yu, Shao Jue.
Following Wood is Fire. So Shaoyang governs Heaven, Tai Zheng Fire movement excessive in the middle, Jueyin governs Earth. Shaoyang governs Heaven, Tai Zheng Fire movement excessive applies to Wu-Yin and Wu-Shen years. Wu is Fire movement, Yin-Shen Shaoyang Ministerial Fire governs Heaven, hence "Wu-Yin Tian Fu". Wu-Yin Tian Fu means the Main Movement Qi matches the Heaven-governing Qi. Movement is Summer Heat (Zheng Fire transformation). Transformation is warm/noisy/oppressive/sultry (Fire/Heat transformation). Variation is blazing/boiling (Fire burning variation). Disease is upper heat stagnation, blood issues, heart pain (Fire reversal disease). Explanations for Tai Zheng/Shao Gong etc. are the same as Taiyang.
Shaoyang governs Heaven, Tai Gong Earth movement excessive, Jueyin governs Earth. Jia-Yin and Jia-Shen years. Movement is Rainy Clouds. Transformation is soft, moist, heavy, damp. Variation is shocking, drifting, sudden storm. Disease is heavy body, edema, fullness, fluid retention. Tai Gong, Shao Shang, Tai Yu, Tai Jue, Shao Zheng.
Following Fire is Earth. Upper Shaoyang, Middle Tai Gong Earth movement excessive, Lower Jueyin. Shaoyang governs Heaven, Tai Gong Earth movement excessive in the middle, applies to Jia-Yin and Jia-Shen years. Movement is Rainy Clouds (Gong Earth movement). Transformation is soft/moist/heavy/damp (Earth Damp transformation). Variation is shocking/drifting/sudden storm (Earth movement variation). Disease is heavy body/edema/fullness/fluid retention (Earth stagnation disease). Explanations for Tai Gong/Shao Shang etc. are the same as Taiyang.
Shaoyang governs Heaven, Tai Shang Metal movement excessive, Jueyin governs Earth. Geng-Yin and Geng-Shen years, Tong Zheng Shang (Consistent with Balanced Shang). Movement is Coolness. Transformation is foggy, dewy, clear, cutting. Variation is austere, killing, withering, falling. Disease is shoulder, back, chest discomfort. Tai Shang, Shao Yu, Shao Jue, Tai Zheng, Shao Gong.
Following Earth is Metal. Upper Shaoyang, Middle Tai Shang Metal movement excessive, Lower Jueyin. Shaoyang governs Heaven, Tai Shang Metal movement excessive in the middle, applies to Geng-Yin and Geng-Shen years. Metal movement is excessive, controlled by Heaven-governing Fire Qi, so Metal Qi is balanced, hence "Tong Zheng Shang". Movement is Coolness (Shang Metal movement). Transformation is foggy/dewy/clear/cutting (Metal Cool transformation). Variation is austere/killing/withering/falling (Metal punishment variation). Disease is shoulder/back/chest discomfort (Lung Metal disease). Explanations for Tai Shang/Shao Yu etc. are the same as Taiyang.
Shaoyang governs Heaven, Tai Yu Water movement excessive, Jueyin governs Earth. Bing-Yin and Bing-Shen years. Movement is Cold and Austere. Transformation is congealed, bleak, chilling, biting. Variation is ice, snow, frost, hail. Disease is cold, edema. Tai Yu, Tai Jue, Shao Zheng, Tai Gong, Shao Shang.
Following Metal is Water. Shaoyang above, Tai Yu Water movement excessive in the middle, Jueyin below, applies to Bing-Yin and Bing-Shen years. Movement is Cold/Austere (Yu Water movement). Transformation is congealed/bleak/chilling/biting (Cold Water transformation). Variation is ice/snow/frost/hail (Solid Water variation). Disease is cold/edema (Congealed Water disease). Explanations for Tai Yu/Tai Jue etc. are the same as Taiyang.
In all cases where Shaoyang Ministerial Fire governs Heaven, Qi transformation operates earlier than natural timing (Xian Tian). Heaven Qi is upright, Earth Qi is disturbed. Winds arise violently, trees fall, sand flies. Flames flow. Yin moves within Yang and transforms. Rain falls at the proper time. Fire and Wood share virtue, corresponding above to Ying Huo (Mars) and Sui Xing (Jupiter). Grains are Red and Green. Governance is strict, orders are disturbing. Thus Wind and Heat mix, clouds and things boil. Taiyin Dampness flows horizontally, Cold arrives at its time, Cool Rain rises together. People suffer from internal cold, external carbuncles/sores, internal diarrhea/fullness. Therefore, sages encounter this with harmony, not contention. Due to reciprocal actions, people suffer from chills/fever, malaria, diarrhea, deafness, eye closure, vomiting, upper oppression/swelling, color changes.
Yin-Shen is Shaoyang governing Heaven. All Ren-Yin/Ren-Shen, Wu-Yin/Wu-Shen, Jia-Yin/Jia-Shen, Geng-Yin/Geng-Shen, Bing-Yin/Bing-Shen are years of excessive movement, so Qi transformation operates earlier than the season. Shaoyang governs Heaven, so Heaven Qi is upright (upright means central/righteous, like Yang Harmony). Jueyin governs Earth, so Earth Qi is disturbed (disturbed means agitated, like drumming). Jueyin is Wind, so winds arise violently, trees fall, sand flies. Shaoyang is Fire, so flames flow. Flames flowing means Yin moves within Yang and transforms. Wood generates Fire, Fire generates Earth, so Rain falls at the proper time. Fire and Wood share virtue, corresponding to Ying Huo (Fire) and Sui Xing (Wood). Grains Red/Green refer to maturity. Strict governance is Fire's majesty. Disturbing orders are Wind's motion. Orders disturbing and governance strict mean Wind/Heat mix, Wood/Fire Qi. Clouds boil, Taiyin flows horizontally, Earth