癸巳 癸亥岁（俱同岁会）
上厥阴木，中少征火运，下少阳相火。
其运热寒雨，（“热为运气，寒为胜气，雨为复气。”）寒化雨化胜复同，邪气化度也。灾九宫。（“九为离宫，
火运不及，故灾及之。”）
风化八，火化二，（“运与在泉同。”）正化度也。
其化上辛凉，中咸和，下咸寒，药食宜也。（“中运少征得天地之生助，故宜咸和。上下同前。”）
少征 太宫 少商 太羽（终） 太角（初）
己巳 己亥岁
上厥阴木，中少宫土运，下少阳相火，同正角。（“本年土运不及，风木司天胜之，则木兼土化，所谓卑
监之纪，上角与正角同也。”）
其运雨风清，（“雨为运气，风为胜气，清为复气。”）风化清化胜复同，所谓邪气化日也。灾五宫。（“五，
中宫也。土运不及，故灾及之。”）
风化三，湿化五，火化七，所谓正化日也。
其化上辛凉，中甘和，下咸寒，所谓药食宜也。（“中运少宫不及，故宜甘和。上下同前。”）
少宫 太商 少羽（终） 少角（初） 太征
乙巳 乙亥岁
上厥阴木，中少商金运，下少阳相火，同正角。（“本年金运不及，而厥阴司天，木无所制，则木得其政，
所谓从革之纪，上角与正角同也。”）
其运凉热寒，（“凉为运气，热为胜气，寒为复气。”）热化寒化胜复同，邪气化日也。灾七宫。（“七，
兑宫也。金运不及，故灾及之。”）
风化八，清化四，火化二，正化度也。
其化上辛凉，中酸和，下咸寒，药食宜也。（“中运少商不及，故宜治以酸和。上下同前。以酸治金，义
详前少阴之政壬子壬午岁。”）
少商 太羽（终） 太角（初） 少征 太宫
辛巳 辛亥岁
上厥阴木，中少羽水运，下少阳相火。
其运寒雨风，（“寒为运气，雨为胜气，风为复气。”）雨化风化胜复同，邪气化度也。灾一宫。（“一，
坎宫也。水运不及，故灾及之。”）
风化三，寒化一，火化七，正化度也。
其化上辛凉，中苦和，下咸寒，药食宜也。（“中苦和，苦从火化，以温少羽之寒也。上下同前。”）
少羽（终） 少角（初） 太征 少宫 太商
愚按上文六十年气化之数，有言生数者，有言成数者。新校正注云∶“详对化从标成数，正化从本生数。”
谓如甲子年，司天热化七，在泉燥化九，俱从对化也。甲午年，司天热化二，在泉燥化四，俱从正化也。六十
年司天在泉正对皆同。此意似乎近理，今诸家多宗之，而实有未必然者，何也？如少阴司天，子午年也，固可
以子午分正对矣。然少阴司天则阳明在泉，阳明用事则气属卯酉，又安得以子午之气言在泉之正对耶。且凡司
天有余则在泉必不足，司天不足则在泉必有余，气本不同。若以司天从对化之成数而言在泉亦成数，司天从正
化之生数而言在泉亦生数，是上有余下亦有余，上不足下亦不足，盖由不知上下不同之义耳。故以司天言正对
则可，以在泉言正对则不合矣。且内经诸篇并无正对之说，惟本篇后文曰，太过者其数成，不及者其数生，此
但欲因生成之数，以明气化之微甚耳。故其言生者不言成，言成者不言生，皆各有深意存焉，似不可以强分也。
然欲明各年生成之义者，惟当于上中下三气合而观之，以察其盛衰之象，庶得本经之意。但正化对化之义，
亦不可不知耳。按；正化对化之说，在内经诸篇虽未明言，然观之经文，凡同一气者必相对并载，如君火甲子
甲午，湿土乙丑乙未之类，无正对之名，而实有正对之迹，斯正化对化之说所由起也。至于正化从本生
数，对化从标成数之义，又与经言太过者其数成不及者其数生之旨殊别，盖新校正之所特起，亦是一解，未可
尽以为非也。但岁半以前天气主之，岁半以后地气主之，司天在泉既有分主，则一岁之中，或生数，或成数，
不当专根据司天为言。故景岳谓以司天言正对则可，以在泉言正对则不合，其意良是。自余论之，医之为教，治
病而已。欲治病而不求其所以病之故，则病不可得而治；既治病而必求其不必知之理，则治又近于迂。司天在
泉者，不可不知者也；正对生成者，可以知而不必执泥者也。众喙虽纷，维经为正。吾愿后之言医者，但详求
其不可不知者，而略其不必执泥者，则善矣。
凡此厥阴司天之政，气化营运后天。（“义详前。”）诸同正岁，气化营运同天。（“诸同正岁者，其气
正，其生长化收藏皆与天气相合，故曰营运同天。此虽以上文丁巳丁亥己巳己亥乙巳乙亥六岁为言，然六十年
之气亦莫不皆然。”）天气扰，地气正，（“风木司天，故天气扰。相火在泉，土得温养，故地气正。”）
风生高远，炎热从之，云趋雨府，湿化乃行，（“木在上，故风生高远。火在下，故炎热从之。土气得温，故
云雨作，湿化行。”）风火同德，上应岁星荧惑。（“木火同气，故二星明。”）其政挠，其令速，（“风政
挠，火令速。”）其谷苍丹，（“苍应司天，丹应在泉。”）间谷言太者，（“义详前。”）其耗文角品羽。
（“与前阳明之政曰，其耗白甲品羽，义俱未详。”）风燥火热，胜复更作，蛰虫来见，流水不冰，（“风甚
则燥胜，燥胜则热复，故胜复更作如是。”）热病行于下，风病行于上，风燥胜复形于中。（“上下之气持于
气交也。”）
初之气，寒始肃，杀气方至。（“燥金用事也。”）民病寒于右之下。（按∶金气主右，金盛气凝而自病，
故寒于右之下。景岳谓金王伤肝，何独在右下？！）二之气，寒不去，华雪水冰，杀气施化，霜乃降，名草上
焦，寒雨数至，阳复化。（“太阳
用事，故其气候如此。然以寒水之客，加于君火之主，其气必应，故阳复化。”）民病热于中。（“客寒外加，
火应故热于中。”）三之气，天政布，风乃时举。（“厥阴用事也。”）民病泣出，耳鸣掉眩。（“风木之气
见证也。”）四之气，溽暑湿热相薄，争于左之上。（“以君火之客，加于太阴之主，四气为天之左间，故湿
热争于左之上。”）民病黄瘅而为 肿。（“此湿热之为病也。 肿，肉浮肿也，与足跗之跗不同。瘅音丹。”）
五之气，燥湿更胜，沉阴乃布，寒气及体，风雨乃行。（“客以湿土，主以燥金，燥湿更胜，其候若此。”）
终之气，畏火司令，阳乃大化，蛰虫出见，流水不冰，地气大发，草乃生，人乃舒。（“少阳在泉，故候若此。”）
其病温厉。（“时寒气热，病故温厉。”）必折其郁气，资其化源，（“本年厥阴司天则土郁，少阳在泉则金
郁。又如本病篇曰∶巳亥之岁，君火升天，主窒天蓬，胜之不前。阳明降地，主窒地彤，胜而不入。故刺法论
于火欲升而天蓬窒抑之，当刺包络之荣。金欲降而地彤窒抑之，当刺心包络之所出，手少阳之所入。王氏曰∶
化源，四月也，迎而取之。是皆折郁气，取化源之义。”）赞其运气，无使邪胜。（“补其不足，以抑有余也。”）
岁宜以辛调上，以咸调下，畏火之气，无妄犯之，（“辛从金化，以调上之风木。咸从水化，以调下之相火。
然相火虚实，尤多难辨，故曰畏火之气，无妄犯之，以明其当慎也。”）用温远温，用热远热，用凉远凉，用
寒远寒，食宜同法。有假反常，此之道也，反是者病。（“义详前。”）
凡此定期之纪，胜复正化，皆有常数，不可不察。故知其要者，一言而终，不知其要，流散无穷，此之谓
也。（“知其要四句凡三见，此后篇总结也，今并于此。”）
帝曰∶善！夫子言可谓悉矣，然何以明其应乎？
岐伯曰∶昭乎哉问也！夫六气者，行有次，止有位，故常以正月朔日平旦视之，睹其位而知其所在矣。（“次，
序也。位，方也。凡主客六气各有次序，亦各有方位。故欲明其应，当于正月朔日平旦视之，以察其阴阳明晦，
寒温风气之位，而岁候可知。盖此为时日之首，故可以占一岁之兆。”）运有余，其至先，运不及，其至后，此
天之道，气之常也。（“有余者，至先节候，不及者，至后节候，此天气之常也。”）运非有余，非不足，是
谓正岁，其至当其时也。（“正岁者，和平之岁，时至气亦至也。”）帝曰∶胜复之气，其常在也，灾眚时至，
候也奈何？（“言胜复之气本有常也，而灾眚之至何以知之。”）岐伯曰∶非正化者，是谓灾也。（按∶非正
化，即前金土木三气胜复，邪气化日是也。一胜一复，是即为灾。）
帝曰∶天地之数，终始奈何？（“司天在泉，各有所主之数。”）岐伯曰∶悉乎哉问也！是明道也。数之
始，起于上而终于下，（“上即司天，下即在泉。”）岁半之前，天气主之，岁半之后，地气主之，（“岁半
之前，始于大寒，终于小暑也。岁半之后，始于大暑，终于小寒也。至真要大论曰∶初气终三气，天气主之。
四气尽终气，地气主之。”按∶天气谓司天，地气谓在泉。）上下交互，气交主之，岁纪毕矣……。（“交互
者，天气地气互合为用也。气交主之，即三气四气之际，乃天地气交之时。”按∶岐伯所对，原就上下中分主
之数而言。其实天地之气，无日不交互，则一岁之中，无日非气交也。然则欲治病者，当于司天在泉分主中，
无忘气交乃可耳。）帝曰∶余司其事，则而行之，不合其数，何也？（“不合其数，谓以上中下运气之数，
推其岁候，有不相合也。”）岐伯曰∶气用有多少，化洽有盛衰，衰盛多少，同其化也。（“洽，合也，言一
岁之上下左右，主客运气必有所合。若以多合多，则盛
者愈盛；以少合少，则衰者愈衰。故盛衰之化，各有所从，则各同其化也。洽，爻甲切。”）帝曰∶愿闻同化
何如？岐伯曰∶风温春化同，热曛昏火夏化同，胜与复同，（“凡四时气化有见风温者，皆木气也，故与春化
同。有见热曛昏火者，皆火气也，故与夏化同。胜与复同者，言初气终三气，胜之常也，四气尽终气，复之常
也。凡此同化之气所遇皆然，而无分乎四时也。下文燥清烟露等化皆然。”）燥清烟露秋化同，（“皆金气之
同化也。”）云雨昏瞑埃长夏化同，（“皆土气之同化也。”）寒气霜雪冰冬化同，（“皆水气之同化也。”）
此天地五运六气之化，更用盛衰之常也。（“运气更用则化有盛衰，盛衰有常变，故难合于数也。”）
帝曰∶五营运同天化者，命曰天符，余知之矣。愿闻同地化者，何谓也？（“五运同天化，如上文以中运
而同司天之化，故曰天符。此问同地化者，言中运之同在泉也。”）岐伯曰∶太过而同天化者三，不及而同天
化者亦三，太过而同地化者三，不及而同地化者亦三，此凡二十四岁也。（“同司天之化者，其太过不及各有
三，同在泉之化者，其太过不及亦各有三也。太过谓阳年，甲丙戊庚壬也。不及谓阴年，乙丁己辛癸也。二十
四岁，义如下文。”）帝曰∶愿闻其所谓也。岐伯曰∶甲辰甲戌太宫下加太阴，壬寅壬申太角下加厥阴，庚子
庚午太商下加阳明，如是者三。“下加者，以上加下也，谓以中运而加于在泉也。太宫加太阴，皆土也。太
角加厥阴，皆木也。太商加阳明，皆金也。此上文所谓太过而同地化者三也，共六年，是谓同天符。”癸巳癸
亥少征下加少阳，辛丑辛未少羽下加太阳，癸卯癸酉少征下加少阴，如是者三。（“少征加少阳，皆火也。
少羽加太阳，皆水也。少征加少阴，皆火也。此上文所谓不及而同地化者亦三也。共六年，是为同岁会。”）
戊子戊午太征上临少阴，
戊寅戊申太征上临少阳，丙辰丙戌太羽上临太阳，如是者三。（“上临者，以下临上也，谓以中运而临于司天
也。太征临少阴、少阳，皆火也。太羽临太阳，皆水也。此上文所谓太过而同天化者三也。”）丁巳丁亥少角
上临厥阴，乙卯乙酉少商上临阳明，己丑己未少宫上临太阴，如是者三。（“少角上临厥阴，皆木也。少商上
临阳明，皆金也。少宫上临太阴，皆土也。此上文所谓不及而同天化者亦三也。此上二节，太过六年，不及六
年，共十二年，皆重言天符也。而其中戊午乙酉，己丑己未，又为太乙天符。但戊午有余，而乙酉己丑己未为
不及也。”）除此二十四岁，则不加不临也。（“谓六十年中，除此二十四岁之外，则无同气之加临矣。”）帝
曰∶加者何谓？岐伯曰∶太过而加同天符，不及而加同岁会也。（此复明上文下加之义也。太过六年下加在
泉者，谓之同天符。不及六年下加在泉者，谓之同岁会。）帝曰∶临者何谓？岐伯曰∶太过不及，皆曰天符，
而变行有多少，病形有微甚，生死有早晏耳。（“此复明上文上临之义也。无论太过不及上临司天者，皆谓之
天符，共十二年。其变行有多少，因其气之盛衰也，故病形死生，亦各有所不同耳。此及六微旨大论，四岁会，
曰天符，曰太乙天符，曰同天符，曰同岁会，其目有五，皆上下符会，无所克侮，均为气之相得，故于天时民
Gui Si and Gui Hai years (both belong to the Sui Hui category, i.e., Year Meeting)
The Si Tian Qi (Heavenly Qi ruling the first half of the year) is Jue Yin Wind Wood; the Zhong Yun (Central Movement) is Shao Zheng Fire Movement (Fire movement is deficient); the Zai Quan Qi (Earthly Qi ruling the second half of the year) is Shao Yang Ministerial Fire.
Its Yun (Movement/Climate) manifests as Heat, Cold, and Rain. ("Heat is the normal climate change, Cold is caused by the Winning Qi [Sheng Qi], and Rain is caused by the Repaying Qi [Fu Qi].") The transformation of Cold and the transformation of Rain in terms of winning and repaying are identical; this is the degree of evil qi transformation. Disaster occurs in the Nine Palace. ("Nine corresponds to the Li Palace; because Fire movement is deficient, disaster affects it.")
Wind transformation number is 8; Fire transformation number is 2. ("Because the Central Movement is the same as the Zai Quan Qi.") This is the degree of Zheng Hua (Orthodox Transformation).
For medication and diet, pungent-cool substances should be used to regulate the upper part, salty-mild substances for the middle part, and salty-cold substances for the lower part. ("The Central Movement Shao Zheng receives generation and assistance from Heaven and Earth, so salty-mild methods are suitable. The principles for the upper and lower parts are the same as above.")
Guest Qi sequence: Shao Zheng, Tai Gong, Shao Shang, Tai Yu (Final Qi), Tai Jue (Initial Qi).
Ji Si and Ji Hai years
The Si Tian Qi is Jue Yin Wind Wood; the Zhong Yun is Shao Gong Earth Movement (Earth movement is deficient); the Zai Quan Qi is Shao Yang Ministerial Fire, which is identical to Zheng Jue (Orthodox Wood Movement). ("This year's Earth movement is deficient, and the Wind Wood ruling Si Tian wins over it, so Wood assumes the transformation of Earth. This is what is called the 'Bei Jian' (Lowly Supervision) era, where Shang Jue is the same as Zheng Jue.")
Its Yun manifests as Rain, Wind, and Clear/Cool. ("Rain is the normal climate change, Wind is caused by the Winning Qi, and Clear/Cool is caused by the Repaying Qi.") The transformation of Wind and the transformation of Clear/Cool in terms of winning and repaying are identical; this is what is called the days of evil qi transformation. Disaster occurs in the Five Palace. ("Five is the Central Palace. Because Earth movement is deficient, disaster affects it.")
Wind transformation number is 3; Dampness transformation number is 5; Fire transformation number is 7. These are the days of Zheng Hua.
For medication and diet, pungent-cool substances should be used to regulate the upper part, sweet-mild substances for the middle part, and salty-cold substances for the lower part. This is the suitable principle for medication and diet. ("The Central Movement Shao Gong is deficient, so sweet-mild methods are suitable. The principles for the upper and lower parts are the same as above.")
Guest Qi sequence: Shao Gong, Tai Shang, Shao Yu (Final Qi), Shao Jue (Initial Qi), Tai Zheng.
Yi Si and Yi Hai years
The Si Tian Qi is Jue Yin Wind Wood; the Zhong Yun is Shao Shang Metal Movement (Metal movement is deficient); the Zai Quan Qi is Shao Yang Ministerial Fire, which is identical to Zheng Jue (Orthodox Wood Movement). ("This year's Metal movement is deficient, and Jue Yin rules Si Tian. With no restriction on Wood, Wood exercises its authority. This is what is called the 'Cong Ge' (Following Change) era, where Shang Jue is the same as Zheng Jue.")
Its Yun manifests as Cool, Heat, and Cold. ("Cool is the normal climate change, Heat is caused by the Winning Qi, and Cold is caused by the Repaying Qi.") The transformation of Heat and the transformation of Cold in terms of winning and repaying are identical; this is the days of evil qi transformation. Disaster occurs in the Seven Palace. ("Seven corresponds to the Dui Palace. Because Metal movement is deficient, disaster affects it.")
Wind transformation number is 8; Clear/Cool transformation number is 4; Fire transformation number is 2. This is the degree of Zheng Hua.
For medication and diet, pungent-cool substances should be used to regulate the upper part, sour-mild substances for the middle part, and salty-cold substances for the lower part. This is the suitable principle for medication and diet. ("The Central Movement Shao Shang is deficient, so it is suitable to treat with sour-mild methods. The principles for the upper and lower parts are the same as above. The rationale for using sour taste to treat Metal deficiency is detailed in the previous section regarding Shao Yin Jun Fire ruling Si Tian in Ren Zi and Ren Wu years.")
Guest Qi sequence: Shao Shang, Tai Yu (Final Qi), Tai Jue (Initial Qi), Shao Zheng, Tai Gong.
Xin Si and Xin Hai years
The Si Tian Qi is Jue Yin Wind Wood; the Zhong Yun is Shao Yu Water Movement (Water movement is deficient); the Zai Quan Qi is Shao Yang Ministerial Fire.
Its Yun manifests as Cold, Rain, and Wind. ("Cold is the normal climate change, Rain is caused by the Winning Qi, and Wind is caused by the Repaying Qi.") The transformation of Rain and the transformation of Wind in terms of winning and repaying are identical; this is the degree of evil qi transformation. Disaster occurs in the One Palace. ("One corresponds to the Kan Palace. Because Water movement is deficient, disaster affects it.")
Wind transformation number is 3; Cold transformation number is 1; Fire transformation number is 7. This is the degree of Zheng Hua.
For medication and diet, pungent-cool substances should be used to regulate the upper part, bitter-mild substances for the middle part, and salty-cold substances for the lower part. This is the suitable principle for medication and diet. ("Using bitter-mild in the middle: Bitter transforms according to Fire, to warm the cold of Shao Yu Water. The principles for the upper and lower parts are the same as above.")
Guest Qi sequence: Shao Yu (Final Qi), Shao Jue (Initial Qi), Tai Zheng, Shao Gong, Tai Shang.
My Commentary: In the aforementioned sixty-year cycle of Qi transformation numbers, some refer to Sheng Numbers (Generative Numbers), and some to Cheng Numbers (Complete Numbers). The New Correction annotation states: "Upon detailed examination, Dui Hua (Opposite Transformation) takes the Biao (Manifestation) and uses Cheng Numbers, while Zheng Hua (Orthodox Transformation) takes the Ben (Root) and uses Sheng Numbers." It means that for example, in Jia Zi year, Si Tian Heat transformation is 7, and Zai Quan Dryness transformation is 9, both derived from Dui Hua. In Jia Wu year, Si Tian Heat transformation is 2, and Zai Quan Dryness transformation is 4, both derived from Zheng Hua. For sixty years, the Zheng and Dui of Si Tian and Zai Quan are all the same. This reasoning seems reasonable, and most modern schools follow it, but in reality, it is not necessarily so. Why? For instance, when Shao Yin Jun Fire rules Si Tian, it is Zi/Wu years, and one can indeed distinguish Zheng and Dui based on Zi and Wu. However, if Shao Yin Jun Fire rules Si Tian, then Yang Ming Dryness Metal rules Zai Quan. When Yang Ming is in charge, the Qi belongs to Mao/You. How can one speak of the Zheng/Dui of Zai Quan using Zi/Wu Qi? Moreover, whenever Si Tian is surplus, Zai Quan must be deficient; whenever Si Tian is deficient, Zai Quan must be surplus. The Qi is inherently different. If one speaks of Zai Quan using Cheng Numbers because Si Tian uses Dui Hua Cheng Numbers, and speaks of Zai Quan using Sheng Numbers because Si Tian uses Zheng Hua Sheng Numbers, this implies that if the Upper is surplus, the Lower is also surplus, and if the Upper is deficient, the Lower is also deficient. This stems from a failure to understand the meaning of differences between Upper and Lower. Therefore, speaking of Zheng/Dui in terms of Si Tian is acceptable, but speaking of it in terms of Zai Quan is inappropriate. Furthermore, there is no mention of "Zheng/Dui" in other chapters of the Neijing. Only in the latter part of this chapter does it say, "Those in excess have Cheng Numbers, those deficient have Sheng Numbers." This merely intends to use Sheng and Cheng numbers to clarify the subtleties of Qi transformation. Thus, when speaking of Sheng, Cheng is not mentioned; when speaking of Cheng, Sheng is not mentioned. Each has deep meaning, and it seems inappropriate to force a distinction. However, to clarify the meaning of Sheng and Cheng for each year, one should observe the combination of Upper, Middle, and Lower Qi to examine their prosperity and decline, thereby grasping the intent of the original classic. Nevertheless, the meaning of Zheng Hua and Dui Hua cannot be ignored. According to my view: Although the theory of Zheng Hua and Dui Hua is not explicitly stated in other chapters of the Neijing, observing the text, whenever the same Qi appears, it is always recorded oppositely, such as Jun Fire in Jia Zi and Jia Wu, Wet Earth in Yi Chou and Yi Wei, etc. There is no name for Zheng/Dui, but there is the trace of it. This is the origin of the theory of Zheng Hua and Dui Hua. As for the meaning that Zheng Hua follows the Root Sheng Number and Dui Hua follows the Manifestation Cheng Number, this differs significantly from the scripture's statement that "excess has Cheng Numbers, deficiency has Sheng Numbers." This was likely a special proposal by Wang Bing in his New Correction. It is one interpretation and cannot be entirely dismissed. However, before mid-year, Heavenly Qi governs; after mid-year, Earthly Qi governs. Since Si Tian and Zai Quan have separate governance, within a year, whether using Sheng or Cheng numbers, one should not rely solely on Si Tian. Therefore, Zhang Jingyue said that speaking of Zheng/Dui in terms of Si Tian is acceptable, but in terms of Zai Quan it is not. His opinion is good. From my perspective, the teaching of medicine is to treat diseases. To treat disease without seeking its cause makes treatment impossible; to seek theories that need not be known once treatment begins makes the approach pedantic. Si Tian and Zai Quan must be known; the concepts of Zheng/Dui and Sheng/Cheng can be known but need not be rigidly adhered to. Despite the clamor of many voices, only the Classics are correct. I hope future physicians will carefully seek what must be known and overlook what need not be rigidly adhered to, and this will be good.
In all these cases where Jue Yin Wind Wood rules Si Tian, the Qi transformation and operation lag behind the Heavenly timing. ("Meaning detailed previously.") For all years identical to the Zheng Sui (Orthodox Year), the Qi transformation and operation align with Heaven. ("Years identical to Zheng Sui have pure Qi, and their growth, development, transformation, and storage all harmonize with Heavenly Qi, hence operation aligns with Heaven. Although this refers to the six years Ding Si, Ding Hai, Ji Si, Ji Hai, Yi Si, and Yi Hai mentioned above, the Qi of all sixty years is likewise like this.") Heavenly Qi disturbs, Earthly Qi is stable. ("Wind Wood rules Si Tian, so Heavenly Qi disturbs. Ministerial Fire rules Zai Quan, Earth gets warmth and nourishment, so Earthly Qi is stable.") Wind generates at high distances, heat and blazing follow along, clouds gather at the Rain House, and Dampness transformation proceeds. ("Wood is above, so wind generates at high distances. Fire is below, so heat follows. Earth Qi gets warmth, so clouds and rain arise, and Dampness transformation proceeds.") Wind and Fire share the same virtue, corresponding above to the Star of Jupiter (Sui Xing) and the Star of Mars (Ying Huo). ("Wood and Fire share the same Qi, so these two stars are bright.") Its administration is turbulent, its commands are swift. ("Wind administration is turbulent, Fire commands are swift.") The grains correspond to Green/Cang and Red/Dan. ("Cang corresponds to Si Tian, Dan corresponds to Zai Quan.") Regarding intercalary grains, mentioning the Tai (Excess) case. ("Meaning detailed previously.") The consumption involves Wen Jue (Patterned Horned) and Pin Yu (Feathered) types. ("Similar to the previous Yang Ming administration stating 'its consumption is Bai Jia Pin Yu,' the meaning is unclear here.") Wind, Dryness, Heat, and Fire alternate in winning and repaying; hibernating insects appear; flowing water does not freeze. ("When Wind is excessive, Dryness wins; when Dryness wins, Heat repays, thus winning and repaying alternate as described.") Heat diseases circulate in the lower part, Wind diseases circulate in the upper part, and the forms of Wind-Dryness winning and repaying manifest in the middle. ("Qi of upper and lower holds at the Qi Intersection.")
First Qi: Cold begins to肃杀 (severe/clear), and Sha Qi (killing energy) arrives. ("Dry Metal is in charge.") People suffer from cold in the lower right. (Note: Metal Qi governs the right; when Metal Qi is abundant and condenses, it causes self-disease, hence cold in the lower right. Zhang Jingyue asks why metal flourishing harming the liver would only manifest in the lower right?!) Second Qi: Cold does not depart, flowers and snow turn to ice, Sha Qi implements its changes, frost descends, tops of common grass wither, cold rains arrive frequently, and Yang Qi resumes transformation. ("Tai Yang Han Water is in charge, hence the climate is so. However, with Cold Water as the guest added to Lord Fire as the host, the Qi must respond, hence Yang Qi resumes transformation.") People suffer from heat in the middle. ("External guest cold, Fire responds, hence heat in the middle.") Third Qi: Heavenly administration spreads, Wind rises at times. ("Jue Yin is in charge.") People suffer from tearing, tinnitus, tremors, and dizziness. ("These are manifestations of Wind Wood Qi.") Fourth Qi: Humid heat and dampness clash, competing in the upper left. ("With Lord Fire as the guest added to Tai Yin as the host, the Fourth Qi is the left interstitial of Heaven, hence dampness and heat compete in the upper left.") People suffer from jaundice and swelling. ("This is disease caused by damp-heat. Swelling refers to flesh edema, different from the dorsum of the foot. Dan sounds like 'dan'.") Fifth Qi: Dryness and dampness alternate in dominance, deep Yin spreads, cold air reaches the body, wind and rain proceed. ("Guest is Wet Earth, Host is Dry Metal; dryness and dampness alternate in dominance, hence the weather is so.") Final Qi: Feared Fire (Shao Yang Ministerial Fire) commands, Yang Qi greatly transforms, hibernating insects appear, flowing water does not freeze, Earth Qi erupts, grass grows, people feel comfortable. ("Shao Yang Ministerial Fire rules Zai Quan, hence the weather is so.") Diseases of warm epidemic occur. ("Seasonal cold and heat alternate, hence diseases are warm epidemics.") One must break their stagnant Qi and nourish their source of transformation. ("This year Jue Yin rules Si Tian, causing Earth stagnation; Shao Yang rules Zai Quan, causing Metal stagnation. Also, as stated in the *Ben Bing Pian*: In Si/Hai years, Lord Fire ascends to Heaven but is blocked by Tian Peng, preventing advance due to winning Qi. Yangming descends to Earth but is blocked by Di Tong, preventing entry due to winning Qi. Thus, in the *Ci Fa Lun*, when Fire desires to ascend but is suppressed by Tian Peng, one should puncture the Ying-Spring point of the Pericardium Meridian. When Metal desires to descend but is suppressed by Di Tong, one should puncture the point exiting the Pericardium Meridian and entering the Hand Shaoyang Meridian. Wang Bing says: Source of transformation refers to the fourth month, meeting and taking it. All these illustrate the meaning of breaking stagnant Qi and obtaining the source of transformation.) Assist their Yun Qi, do not let evil Qi prevail. ("Supplement deficiency to restrain excess.")
For the year, it is suitable to use Pungent to regulate the Upper, and Salty to regulate the Lower. Fear the Qi of Fire, do not rashly invade it. ("Pungent transforms according to Metal, to regulate Wind Wood in the Upper. Salty transforms according to Water, to regulate Ministerial Fire in the Lower. However, the deficiency and excess of Ministerial Fire are particularly difficult to distinguish, hence it says 'Fear the Qi of Fire, do not rashly invade it,' to emphasize caution.") When using Warmth, avoid Warm seasons; when using Heat, avoid Hot seasons; when using Coolness, avoid Cool seasons; when using Cold, avoid Cold seasons. Diet should follow the same method. If there is a false appearance, it becomes abnormal; this is the way. Violating this leads to disease. ("Meaning detailed previously.")
In all these regular cycles, winning, repaying, and orthodox transformations have constant numbers and must be examined. Therefore, he who knows the essence concludes with one word; he who does not know the essence scatters infinitely. This is what is meant. ("Knowing the essence... four sentences appear three times; this is the summary of subsequent chapters, now combined here.")
The Yellow Emperor said: Excellent! Master's words are thorough, but how can we clarify their correspondence?
Qibo said: Profound is your question! The Six Qi move in sequence and stop in position. Therefore, usually on the first day of the first lunar month at dawn, observe them; seeing their position allows you to know where they are. ("Sequence refers to order. Position refers to direction. All host and guest Six Qi have respective orders and directions. Thus, to clarify correspondence, one should observe at dawn on the first day of the first lunar month to inspect Yin-Yang clarity, cold-warmth, and wind positions, thereby knowing the annual prognosis. Since this is the beginning of time, it can predict omens for the year.") If Yun is in excess, its arrival is early; if Yun is deficient, its arrival is late. This is the Way of Heaven and the norm of Qi. ("Excess arrives before the solar term; deficiency arrives after the solar term. This is the norm of Heavenly Qi.") If Yun is neither excess nor deficiency, it is called Zheng Sui (Orthodox Year), and its arrival coincides with the proper time. ("Zheng Sui is a peaceful year; when the time comes, the Qi also arrives.") The Yellow Emperor said: Winning and repaying Qi are constantly present. When disasters strike, what is the prognostic sign? ("Saying that winning and repaying Qi have constants, how do we know when disasters arrive?") Qibo said: What is not Zheng Hua is called disaster. (Note: Non-Zheng Hua refers to the winning and repaying of Metal, Earth, and Wood Qi mentioned earlier, i.e., evil qi transformation days. One win and one repay constitute a disaster.)
The Yellow Emperor said: How do the numbers of Heaven and Earth begin and end? ("Si Tian and Zai Quan each have their governing numbers.") Qibo said: Profound is your question! This clarifies the Great Dao. The number starts from Above and ends at Below. ("Above is Si Tian, Below is Zai Quan.") Before mid-year, Heavenly Qi governs; after mid-year, Earthly Qi governs. ("Before mid-year starts from Da Han and ends at Xiao Shu. After mid-year starts from Da Shu and ends at Xiao Han. The *Zhi Zhen Yao Da Lun* states: Initial Qi to Third Qi, Heavenly Qi governs. Fourth Qi to Final Qi, Earthly Qi governs." Note: Heavenly Qi refers to Si Tian, Earthly Qi refers to Zai Quan.) Above and Below interact, and Qi Intersection governs, completing the annual cycle... ("Interaction means Heavenly and Earthly Qi combine for use. Qi Intersection governs, referring to the juncture of Third and Fourth Qi, which is the time of Heaven-Earth Qi intersection." Note: Qibo's answer originally discussed numbers divided among Upper, Middle, and Lower. In reality, Heaven and Earth Qi interact daily, so every day in a year is Qi Intersection. However, those treating disease must not forget Qi Intersection within the governance of Si Tian and Zai Quan.) The Yellow Emperor said: I manage affairs and act according to patterns, yet they do not match the numbers. Why? ("Not matching numbers means deducing annual prognosis from Upper/Middle/Lower Yun Qi numbers yields discrepancies.") Qibo said: The use of Qi has more or less; the harmony of transformation has prosperity or decline. Prosperity, decline, more, and less align with their transformation. ("Harmony means combination. It says that in a year, Upper/Lower/Left/Right Host/Guest Yun Qi must combine. If much combines with much, the prosperous becomes more prosperous; if little combines with little, the declining becomes more declining. Thus, the transformation of prosperity and decline follows its source, aligning with its transformation. Harmony, pronounced 'yao jia qie'.") The Yellow Emperor said: I wish to hear about Tong Hua (Same Transformation). Qibo said: Wind-Warmth is the same as Spring Transformation; Heat-Mist-Haze-Fire is the same as Summer Transformation; Winning and Repaying are the same. ("Whenever Four Seasons Qi transformation shows Wind-Warmth, it is Wood Qi, hence same as Spring Transformation. Whenever it shows Heat-Mist-Haze-Fire, it is Fire Qi, hence same as Summer Transformation. 'Winning and Repaying are the same' means Initial Qi to Third Qi is the norm of Winning, and Fourth Qi to Final Qi is the norm of Repaying. All such Same Transformation Qi encounters are alike, regardless of season. The following Dryness-Clear-Mist-Dew transformations are similar.") Dryness-Clear-Mist-Dew is the same as Autumn Transformation. ("All are Same Transformations of Metal Qi.") Cloud-Rain-Haze-Dust-Earth is the same as Late Summer Transformation. ("All are Same Transformations of Earth Qi.") Cold-Frost-Snow-Ice is the same as Winter Transformation. ("All are Same Transformations of Water Qi.") This is the normal alternation of prosperity and decline in the transformation of Heaven and Earth's Five Movements and Six Qi. ("Alternating Yun Qi results in transformation with prosperity and decline; prosperity and decline have constants and variations, hence difficult to match with numbers.")
The Yellow Emperor said: When Five Movements Yun align with Heavenly Transformation, it is called Tian Fu (Heavenly符/Token), which I know. I wish to hear about aligning with Earthly Transformation. What does that mean? ("Five Movements Yun aligning with Heavenly Transformation, as mentioned above where Central Yun aligns with Si Tian Transformation, is called Tian Fu. This question about aligning with Earthly Transformation refers to Central Yun aligning with Zai Quan.") Qibo said: Excess aligning with Heavenly Transformation occurs in three cases; Deficient aligning with Heavenly Transformation occurs in three cases; Excess aligning with Earthly Transformation occurs in three cases; Deficient aligning with Earthly Transformation occurs in three cases. These total twenty-four years. ("Aligning with Si Tian Transformation: Excess and Deficient each have three. Aligning with Zai Quan Transformation: Excess and Deficient each have three. Excess refers to Yang Years: Jia, Bing, Wu, Geng, Ren. Deficient refers to Yin Years: Yi, Ding, Ji, Xin, Gui. Twenty-four years, meaning as below.") The Yellow Emperor said: I wish to hear what they are. Qibo said: Jia Chen and Jia Xu years, Tai Gong Earth Yun adds down to Tai Yin Wet Earth; Ren Yin and Ren Shen years, Tai Jue Wood Yun adds down to Jue Yin Wind Wood; Geng Zi and Geng Wu years, Tai Shang Metal Yun adds down to Yang Ming Dryness Metal. Such cases are three. ("Adding down means adding Central Yun to Zai Quan. Tai Gong adds to Tai Yin, both Earth. Tai Jue adds to Jue Yin, both Wood. Tai Shang adds to Yang Ming, both Metal. These are the three cases of Excess aligning with Earthly Transformation mentioned above, totaling six years, called Tong Tian Fu (Same Heaven Token)." Gui Si and Gui Hai years, Shao Zheng Fire Yun adds down to Shao Yang Ministerial Fire; Xin Chou and Xin Wei years, Shao Yu Water Yun adds down to Tai Yang Cold Water; Gui Mao and Gui You years, Shao Zheng Fire Yun adds down to Shao Yin Lord Fire. Such cases are three. ("Shao Zheng adds to Shao Yang, both Fire. Shao Yu adds to Tai Yang, both Water. Shao Zheng adds to Shao Yin, both Fire. These are the three cases of Deficient aligning with Earthly Transformation mentioned above, totaling six years, called Tong Sui Hui (Same Year Meeting).") Wu Zi and Wu Wu years, Tai Zheng Fire Yun adds up to Shao Yin Lord Fire; Wu Yin and Wu Shen years, Tai Zheng Fire Yun adds up to Shao Yang Ministerial Fire; Bing Chen and Bing Xu years, Tai Yu Water Yun adds up to Tai Yang Cold Water. Such cases are three. ("Adding up means adding Central Yun to Si Tian. Tai Zheng adds to Shao Yin/Shao Yang, both Fire. Tai Yu adds to Tai Yang, both Water. These are the three cases of Excess aligning with Heavenly Transformation mentioned above.") Ding Si and Ding Hai years, Shao Jue Wood Yun adds up to Jue Yin Wind Wood; Yi Mao and Yi You years, Shao Shang Metal Yun adds up to Yang Ming Dryness Metal; Ji Chou and Ji Wei years, Shao Gong Earth Yun adds up to Tai Yin Wet Earth. Such cases are three. ("Shao Jue adds up to Jue Yin, both Wood. Shao Shang adds up to Yang Ming, both Metal. Shao Gong adds up to Tai Yin, both Earth. These are the three cases of Deficient aligning with Heavenly Transformation mentioned above. These two sections, six years of Excess and six years of Deficient, total twelve years, all reiterating Tian Fu. Among them, Wu Wu, Yi You, Ji Chou, and Ji Wei are also Tai Yi Tian Fu (Great Unity Heavenly Token). But Wu Yu is Excess, while Yi You, Ji Chou, and Ji Wei are Deficient.") Except for these twenty-four years, there is no adding or adding up. ("Meaning in sixty years, except for these twenty-four years, there is no addition of same Qi.") The Yellow Emperor said: What is Adding? Qibo said: Excess adding is called Tong Tian Fu; Deficient adding is called Tong Sui Hui. (This reiterates the meaning of adding down above. Six years of Excess adding down to Zai Quan are called Tong Tian Fu. Six years of Deficient adding down to Zai Quan are called Tong Sui Hui.) The Yellow Emperor said: What is Adding Up? Qibo said: Both Excess and Deficient are called Tian Fu. However, changes in movement vary in amount, disease forms vary in severity, and life/death vary in early/late. ("This reiterates the meaning of adding up above. Whether Excess or Deficient adding up to Si Tian is called Tian Fu, totaling twelve years. The variation in movement depends on the prosperity/decline of Qi, hence disease forms and life/death differ accordingly. This and the *Liu Wei Zhi Da Lun* mention Si Sui Hui, Tian Fu, Tai Yi Tian Fu, Tong Tian Fu, and Tong Sui Hui, five categories. All are Heaven-Earth tokens meeting, unopposed, all Qi in harmony, thus in relation to Heaven and Earth and people...")