此篇论六气主司天于上。在泉于下。五运六气运化于中。间气纪步。为加临之六气以主时。五六相合以三十年为一
纪。再纪而为一周。故名六元正纪大论。
黄帝问曰。六化六变。胜复淫治。甘苦辛咸酸淡。先后。余知之矣。（六化、谓司天在泉。各有六气之化。六变、谓
胜制之变也。胜复者。谓五运之气。亦复其岁。有相胜制。而治之不全也。甘苦辛咸酸淡。谓五味所资。生化有浓薄。
成熟有多少。先后之各有制。各有胜。各有生。各有成也。此承上章而言司天在泉之气。胜制其五运。五运之气。制胜
其司天在泉。今欲调之正味。使气运和平。上下合德。无相夺伦。天地升降。不失其宜。五运宣行。勿乖其政。盖尽人
事以救天地之淫邪。故谓之正纪大论。）夫五运之化。或从五气。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。（五运、谓五行之化运。或从五气者。谓敷和升明审平静顺之纪。五运
和平。与六气无犯也。或逆天气者。如丙子丙午岁。火运司天。而行水运。甲辰甲戌岁。水运司天而行土运也。或从天
气。或从地气者。太过而从天化者三。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。凡此二十四岁。
与天地相符。与地气相合也。或逆地气。或逆天气者。除天符岁会之年。而与司天在泉之气不相合也。或相得或不相得
者。谓四时之气。如风温春化同。热曛夏化同。清露秋化同。云雨长夏化同。冰雪冬化同。此客气与时气之相得也。如
主气不足。客反胜之。是客气与时气之不相得也。通天之纪。从地之理。使上下合德。无相夺伦者。使司天在泉之气。
上下和平也。天地升降。不失其宜者。升已而降。降已而升。天地之更用。无失其宜也。和其运。调其化。使五运宣行。
勿乖其政者。调和五运之气。宣行德化。勿乖其政令也。夫五运六气。有德化政令之和祥。必有淫胜郁复之变易。今欲
使气运和平。须以五味折之资之。益之抑之。故曰调之正味。盖在天为气。在地为味。以味而调其气也。从逆者。谓资
之益之者从之。折之抑之者当逆取也。张玉师曰。以上五篇。论天地气运。有自然之盛衰。此下二篇。论用人力以调
其不和。故此篇曰正纪。下编曰至真。）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。（五运阴阳者。天地之道也。万物之纲纪。变化之父母。生杀之本
始。神明之府也。令、善也。谓能调其气运。得令终而无殄灭之患。垂永久而无变易之灾。）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。明其政化。可得闻乎。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。（类者。甲己类
天干。子午类地支。天干始于甲。地支始于子。各有其序。所谓先立其年是也。部主者。厥阴之上。风气主之。少阴之
上。热气主之。以六气为六部。各主岁而主时也。宗司者。谓五运五行。为运气之宗主。正化者。热化寒化。雨化风化。
所谓以明其气是也。营运之数者。五运相袭而皆治之。终期之日。周而复始。临御之化者。六气有司天之上临。有在泉
之下御。有四时之主气。有加临之客气也。明其气数。则天道可见。民气可调。阴阳卷舒。近而无惑矣。）
帝曰。太阳之政奈何。岐伯曰。辰戌之纪也。（辰戌岁主太阳司天。）
太阳（司天） 太角（化运） 太阴（在泉） 壬辰壬戌（壬为阳年。岁木太过。故主太角。）其运风。其化鸣紊启
坼。其变振拉摧拔。其病眩掉目瞑。（紊音文坼音册。此节专论太角之化运。后节始论司天在泉。及间气加临之六气。鸣。
风木声。紊。繁盛也。启坼。木发而开坼也。风木太过。故其变振拉摧拔。眩掉目瞑。皆风木之为病。倪仲宣曰。五
运内合五脏。病在肝。故证见于目。后五运仿此。）
太角（初正） 少征 太宫 少商 太羽（终）
（灵枢经曰。天地之间。六合之内。不离于五。又曰。五者音也。音者。冬夏之分。分于子午。阴与阳别。寒与热
争。是五音主子午之二至。卯酉之二分。土位中宫。而分王于四季。故五音合五行之化运。按木火土金水。后天之五行
也。天地开辟。而五方五时。皆属后天之气。故以太角木运为首为正。次太征。次太宫太商太羽。五运相袭。终期之日。
周而复始。此五音之主岁也。初者岁之首。终者岁之终。以角下注初字。羽下注终字者。盖每岁仍以角木主春。征火主
夏。商金主秋。羽水主冬。土居中宫而主长夏。此五音之主时也。故其运风。其化鸣紊启坼。其运热。其化喧暑郁燠。
此论主岁之运。统司一岁之气。而四时又有春之温。夏之热。秋之凉。冬之寒。故曰风温春化同。热曛夏化同。燥清秋
化同。冰雪冬化同。此主岁之气。与时气之相得也。如水运之岁。至夏而热。火运之岁。至冬而寒。又如水运之岁。至
夏而寒。火运之岁。至冬而热。或从岁运。或从四时。此岁气与时气之不相得也。甲丙戊庚壬五阳年主太。乙丁己辛癸
五阴年主少。以丁壬木运为初正。故以壬辰壬戌太阳司天之岁为运首。次丁卯丁酉之少角。壬寅壬申之太角。自太而少。
少而太。从壬而丁。丁而壬。皆以木运为首。水运为末以主岁。木运为初。水运为终以主时。张玉师曰。司天在泉之六
气。总归于阴阳精气。似属先天之水火。五运之化。始于丹 苍素元之气。经于五方之分。盖天地开辟。而后分五方五
时。故五运属后天之五行。）
太阳 太征 太阴 戊辰戊戌同正征。
（戊癸化火。戊为阳年。主火运太过。故为太征。火运太盛。而寒水上临。火得承制。则炎烁已平。而无亢盛之害。
故与正征之岁相同。正征之岁。乃火运临午。所谓岁会。气之平也。金西铭曰。午属少阴君火。火运临午。是二火相
合。其热更盛。而反为平岁者。何也。曰。此论地支之主岁。与运气相合。故曰岁会。非司天之上临也。岁有十二辰。
子午为经。卯酉为纬。阴中有阳。阳中有阴。主岁亦然。故木运临卯。火运临午。金运临酉。水运临子。以运气上临于
岁辰。非司天上临于运气也。午者。盛阳之阴也。阳盛而阴气加之。故为平岁。如水运临子。阴盛而一阳承之。皆得承
制之为平也。卯酉亦然。）其运热。其化暄暑郁燠。其变炎烈沸腾。其病热郁。（热者。火之气。暄暑郁燠。火之化也。
火运太过。故其变炎烈沸腾。郁、郁蒸也。火热太过。故为热郁之病。玉师曰。火运上临太阳。故热郁。）
太征（戊） 少宫（己） 太商（庚） 少羽（辛终） 少角（丁初） （戊主火运太过。故为太征。以太征居上
者。尊主岁之气也。四时之气。始于角木。故从丁之少角生戊火。火生己土。土生庚金。金生辛水。从少而太。太而少。
自上而下。下而复上也。余运仿此。）
太阳 太宫 太阴 甲辰岁会。甲戌岁会。（甲属阳土。故为太宫。土运临四季。为岁会。四季者。辰戌丑未岁也。）
其运阴埃。其化柔润重泽。其变震惊飘骤。其病湿下重。（云雨昏瞑埃。乃湿土之气。故其运阴埃。后节曰。其运阴雨。
柔润重泽。土之化也。土运太过。故其变震惊飘骤。湿重。脾病也。）
太宫（甲） 少商（乙） 太羽（丙终） 太角（壬初） 少征
（从壬之太角。起初运以主春。角生癸火。火生甲土。土生乙金。金生丙水。盖从壬而癸。复从癸而甲也。）
太阳 太商 太阴 庚辰 庚戌 其运凉。其化雾露萧 。其变肃杀凋零。其病燥。背瞀胸满。（庚主金运太过。故
为太商。商主秋金。故其运凉。其化萧 。金气太盛。故其变肃杀凋零。燥背胸满。皆肺部之病。肺俞在肩背。胸中乃
肺之宫城。瞀、目垂貌。经脉篇曰。肺是动病。甚则交两手而瞀。皆太盛而目伤也。）
太商（庚） 少羽（辛终） 少角（丁初） 太征（戊） 少宫（己）
（丁接上节所终之丙。辛接下节初起之壬。五运之十干。皆连续不断。）
太阳 太羽 太阴 丙辰丙戌天符。（辰戌太阳寒水司天。丙乃水运。与司天之气相合。故为天符。）其运寒。其化
凝惨栗冽。其变冰雪霜雹。其病大寒留于溪谷。（寒者。水之气。凝惨栗冽。水令之化也。水运太过。故其变冰雪霜雹。
变、盛极而变易也。肾主骨。大寒留于溪谷者。溪谷属骨。运气与脏气相合而为病也。）
太羽（丙终） 太角（壬初） 少征（癸） 太宫（甲） 少商（乙）
（主岁之气。太过者三年。皆从壬起。壬癸甲乙丙。不及者三年。皆从丁起。丁戊己庚辛。俱横以观之。六岁一周
而复起也。主时之气。阳年从壬起初。而终于丙。阴年从丁起初。而终于辛。俱竖以观之。一太一少。而递相沿袭。因
以主岁之气。提出于上。故止于角下注初。羽下注终。当知每岁皆应角木主春。 火主夏。商金主秋。羽水主冬。若另
立一主时之图。是皆以角为首也。学人以意会之。容易了然。不必多赘图象。玉师曰。司天之气。以间气主时。乃加
临之客气也。五运之气。以余气主时。乃四时之主气也。）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。寒政大举。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。湿化乃布。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。（此统论六气之主岁而主时也。主岁者。司天在泉。主时者。主气客气。六气虽
各有分部。而司天之气。又为一岁之主。故曰。凡此太阳司天之政。气化营运先天。夫子午寅申辰戌为六阳年。气主太
过。
丑未卯酉巳亥为六阴年。气主不及。凡主岁主时之气。太过之年。皆先天时而至。不及之年。皆后天时而至。故曰运太
过。则其至先。运不及。则其至后。太阳寒水司天。故天气肃。太阴湿土在泉。故地气静。寒临太虚。故阳气不能章其
政令。水土合德。故上应辰星镇星。其谷主元 者成熟。感司天在泉之气。所谓岁谷是也。肃者。天之政。徐者。地之
令也。泽无阳焰者。谓阴中之生阳。为寒水所抑。盖二之气。乃少阴君火主气。因寒政大举。故必待时而后发。待时者。
至五之气。少阴间气司令而后发。此言四时之主气。而为司天之所胜也。少阳中治者。少阳相火主三之气。而又为寒水
加临。是以时雨乃涯。此言四时之主气。而为加临客气之所胜也。岁半之前。天气主之。岁半之后。地气主之。而加临
之三气主寒水。四之主气属太阴。是以寒水之气。至三气止。而交于四气之太阴也。太阴所至为云雨。雨朝北极者。在
泉之气。运化于上也。泽流万物者。湿土之气。周备于下也。寒敷于上者。太阳寒水之在上也。雷动于下者。少阴之火
气。在太阴之右。至五气而始发也。寒湿之气。持于气交者。上下交互也。民病肉萎濡泻诸证。皆寒湿之气。发而为病
也。此节总论太阳司天。太阴在泉。有四时之主气。有加临之客气。以五常政论之图象推之。六气之次序。了然在目矣。）
初之气。地气迁。气乃大温。草乃早荣。民乃厉。温病乃作。身热头痛。呕吐。肌腠疮疡。（此分论加临之间气。间气者
纪步。而初气始于少阳。地气迁者。谓上年在泉之终气。而交于今岁司天之初气也。岁前之终气。乃少阴君火。今岁之
初气。乃少阳相火。二火相交。故气大温。草乃早荣者。长气盛也。春始交而大温。故民病厉。温病乃作。为身热头痛。
呕吐疮疡。）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。阳明金气加临。故
大凉反至。化炎热为清凉于岁半之前。故云反。民乃惨者。寒凉之气。在于气交之中。草乃遇寒者。寒气之在下也。中
下寒凉。而上临之火气始抑。盖谓司天间气。皆从下而上也。气郁中满者。阳气遏抑于内也。寒乃始者。谓司天之寒气。
自二之气乃始。此司天之气。又为间气之所胜也。）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。（司天寒水之气。加临于三气。故其时天政乃布。而寒气行。雨乃降也。夏时应热。而反为寒气加
临。故民病寒而内反热也。痈疽瞀闷。皆火郁之病。勿治将自焚矣。）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。（加临之气。乃厥阴风木。四之主气。乃太阴湿土。是以风湿交争。风化为雨者。
This chapter discusses the Six Qi, with the Master of Heaven (Si Tian) governing above and the Master of Earth (Zai Quan) governing below, while the Five Movements and Six Qi transform and circulate in the middle. The Intermediary Qi records the steps, serving as the six Qi added to govern the seasons. The combination of five and six forms a cycle of thirty years called a "Ji" (Period). Two periods constitute a full cycle, hence the name "Treatise on the Six Origins and Regular Cycles" (Liu Yuan Zheng Ji Da Lun).
The Yellow Emperor asked: I have understood the six transformations and six changes, the winning and reversing qi, and the excessive treatments; the sequence of the five flavors (sweet, bitter, pungent, salty, sour, bland). (Note: "Six transformations" refers to the transformations of the six qi by Si Tian and Zai Quan. "Six changes" refers to the variations of winning and restraining. "Winning and reversing" means that the qi of the Five Movements also undergoes annual winning and reversing, with mutual restraint leading to incomplete treatment. The five flavors refer to their sources; their generation and transformation vary in density and thinness, and their maturation varies in quantity. Their sequence has its own rules, each having winning qi, generating qi, and completing qi. This continues from the previous chapter regarding how the qi of Si Tian and Zai Quan restrains the Five Movements, and how the qi of the Five Movements restrains Si Tian and Zai Quan. Now, we wish to harmonize the correct flavors to make the qi and movement peaceful, so that heaven and earth share virtue without disrupting order, their ascending and descending remain appropriate, and the Five Movements are proclaimed without deviating from their policies. This is an attempt to use human effort to remedy the excessive evil of heaven and earth, hence it is called the Treatise on Correct Cycles.) The transformation of the Five Movements may follow the five qi, or oppose the heavenly qi; it may follow the heavenly qi but oppose the earthly qi, or follow the earthly qi but oppose the heavenly qi. It may be compatible or incompatible. I do not yet understand these matters. I wish to comprehend the principles of heaven and follow the logic of earth, harmonize the movements, adjust the transformations, so that heaven and earth share virtue without disrupting order, their ascending and descending remain appropriate, and the Five Movements are proclaimed without deviating from their policies. How should we harmonize the correct flavors, following or opposing? (Note: "Five Movements" refers to the transformations and movements of the Five Elements. "Following the five qi" refers to the cycles of Fu He (Spreading Harmony), Sheng Ming (Ascending Brilliance), Shen Ping (Judging Peace), and Jing Shun (Quiet Compliance), where the Five Movements are peaceful and do not offend the six qi. "Opposing heavenly qi" occurs, for example, in Bing Zi and Bing Wu years, where Fire Movement governs Heaven but Water Movement operates; in Jia Chen and Jia Xu years, where Water Movement governs Heaven but Earth Movement operates. "Following heavenly or earthly qi": There are three cases of Excessive qi following heavenly transformation, and three cases of Deficient qi sharing heavenly transformation; similarly, three cases of Excessive qi sharing earthly transformation, and three cases of Deficient qi sharing earthly transformation. These twenty-four years correspond with heaven and earth and harmonize with earthly qi. "Opposing earthly or heavenly qi" refers to years other than Tian Fu (Heavenly符) and Sui Hui (Year Assembly), which do not harmonize with Si Tian and Zai Quan. "Compatible or incompatible" refers to the four seasons' qi: Wind-Warmth matches Spring transformation, Heat-Haze matches Summer transformation, Clear-Dew matches Autumn transformation, Cloud-Rain matches Late Summer transformation, Ice-Snow matches Winter transformation. This is compatibility between Guest Qi and Seasonal Qi. If Host Qi is insufficient and Guest Qi wins, they are incompatible. "Comprehending the principles of heaven...": To make Si Tian and Zai Quan peaceful above and below. "Ascending and descending...": Rising then falling, falling then rising, the mutual use of heaven and earth loses nothing of its appropriateness. "Harmonizing movements...": To harmonize the qi of the Five Movements, proclaim their virtues, and not deviate from their decrees. Since the Five Movements and Six Qi have auspicious transformations and policies, there must also be changes of excessive winning, stagnation, and reversal. To make qi and movement peaceful, one must use the five flavors to restrain, nourish, benefit, and suppress them. Thus, it is said to harmonize the correct flavors. Qi is in heaven, flavor is on earth; flavor is used to regulate qi. "Following or opposing" means that nourishing and benefiting follows, while restraining and suppressing opposes. Master Zhang Yu said: The previous five chapters discussed the natural rise and fall of heaven and earth's qi and movement. These next two chapters discuss using human power to adjust disharmony. Hence this chapter is called "Correct Cycle," and the following section "Utmost Truth.")
Qi Bo bowed twice and replied: What a profound question! This is the纲纪 (guiding principle) of heaven and earth, the source of change. Who but a Sage Emperor could exhaust its ultimate principles? Although I am not clever, I will expound the way, so that it may end well without extinction, lasting forever without alteration. (Note: The Five Movements and Yin-Yang are the Way of heaven and earth, the guiding principle of all things, the parent of change, the beginning of life and death, and the residence of divine spirit. "Ling" means good. It implies that by regulating qi and movement, one achieves a good end without disaster of extinction, lasting permanently without calamity of change.)
The Yellow Emperor said: I wish for you to deduce and arrange them in order, following their categories, dividing their departments, distinguishing their masters, clarifying their numbers, and illuminating their policies and transformations. May I hear this?
Qi Bo said: First establish the year to clarify its qi. Metal, Wood, Water, Fire, Earth are the numbers of movement; Cold, Heat, Dryness, Dampness, Wind, Fire are the transformations of governance. Then the Way of Heaven becomes visible, and people's qi can be regulated. Yin and Yang unroll and roll up; what is near is free from confusion. Those that can be counted by numbers, let me speak of them. (Note: "Category" refers to pairing Heavenly Stems and Earthly Branches, e.g., Jia-Ji for Stems, Zi-Wu for Branches. Stems start with Jia, Branches with Zi, each having its order, which is "establishing the year." "Department Master" refers to Jue Yin being governed by Wind Qi, Shao Yin by Heat Qi. The six qi form six departments, each governing the year and season. "Master" refers to the Five Movements and Five Elements as the masters of qi and movement. "Regular Transformation" refers to Heat/Cold transformation, Rain/Wind transformation, i.e., "clarifying qi." "Number of Movement" means the Five Movements succeed each other and rule, completing the cycle at the end of the period. "Transformation of Governance" means the six qi have Si Tian above, Zai Quan below, Host Qi of four seasons, and Guest Qi added. Clarifying qi and number makes the Way of Heaven visible, people's qi regulable, Yin-Yang manageable, and near things clear.)
The Yellow Emperor asked: How is the administration of Tai Yang (Greater Yang)?
Qi Bo said: This is the cycle of Chen and Xu years. (Chen and Xu years have Tai Yang governing Heaven.)
Tai Yang (Governing Heaven), Tai Jue (Movement), Tai Yin (Governing Earth), Ren Chen, Ren Xu (Ren is a Yang year, Year Wood is Excessive, thus ruling Tai Jue). Its movement is Wind; its transformation is rustling, flourishing, opening, and splitting; its variation is shaking, tearing, destroying, and uprooting; its disease is dizziness, tremors, and blurred vision. (Note: "Wen" sounds like Wen, meaning flourishing; "Che" sounds like Ce, meaning splitting. This section specifically discusses the transformation of Tai Jue; later sections discuss Si Tian, Zai Quan, and added intermediary qi. "Ming" is the sound of wind-wood; "Wen" means flourishing; "Qi Che" means wood sprouting and splitting. Excessive wind-wood causes variations of shaking and uprooting. Dizziness, tremors, and blurred vision are all diseases of wind-wood. Ni Zhongxuan said: The five movements correspond internally to the five zang organs; disease is in the Liver, hence symptoms appear in the eyes. The subsequent five movements follow this pattern.)
Tai Jue (Beginning/Standard), Shao Zheng, Tai Gong, Shao Shang, Tai Yu (End).
(The *Ling Shu* states: Within the universe and the six directions, nothing does not belong to the Five. It also says: The Five are tones. Tones divide Winter and Summer, separated by Zi and Wu; Yin and Yang differ, Cold and Heat contend. Thus, the five tones govern the Solstices of Zi and Wu, and Equinoxes of Mao and You. Earth occupies the Central Palace and rules the four seasons. Therefore, the five tones correspond to the transformations of the five elements. According to Wood, Fire, Earth, Metal, Water, these are Post-Heaven Five Elements. After the creation of heaven and earth, the five directions and five times all belong to Post-Heaven qi. Thus, Tai Jue Wood Movement is first and standard, followed by Tai Zheng, Tai Gong, Tai Shang, Tai Yu. The five movements succeed each other, completing the cycle at the end of the period; this is the five tones governing the year. "Beginning" is the start of the year, "End" is the end of the year. Marking Jue with "Beginning" and Yu with "End" indicates that each year still uses Wood-Jue for Spring, Fire-Zheng for Summer, Metal-Shang for Autumn, Water-Yu for Winter, and Earth in the Center for Late Summer. This is the five tones governing the seasons. Thus, its movement is Wind, transformation rustling/flourishing/opening/splitting; its movement is Heat, transformation warm/hot/stifling/oppressive. This discusses the movement governing the year, commanding the qi of the whole year. However, the four seasons also have Spring Warmth, Summer Heat, Autumn Coolness, Winter Cold. Hence, Wind-Warmth matches Spring, Heat-Haze matches Summer, Dryness-Coolness matches Autumn, Ice-Snow matches Winter. This is the compatibility of the year-governing qi with seasonal qi. In a Water Movement year, it becomes hot in Summer; in a Fire Movement year, it becomes cold in Winter. Conversely, in a Water Movement year, it becomes cold in Summer; in a Fire Movement year, it becomes hot in Winter. Following the year movement or following the four seasons—this is the incompatibility of year qi and seasonal qi. The five Yang stems (Jia, Bing, Wu, Geng, Ren) rule Tai (Excessive); the five Yin stems (Yi, Ding, Ji, Xin, Gui) rule Shao (Deficient). With Ding-Ren Wood Movement as the beginning/standard, the Ren Chen/Ren Xu Tai Yang Governing Heaven year is the head of movement, followed by Ding Mao/Ding You Shao Jue, Ren Yin/Ren Shen Tai Jue. From Tai to Shao, Shao to Tai, from Ren to Ding, Ding to Ren, all take Wood Movement as the head and Water Movement as the tail to govern the year. Wood Movement is the beginning, Water Movement is the end to govern the season. Master Zhang Yu said: The six qi of Si Tian and Zai Quan return to Yin-Yang Essence-Qi, resembling Pre-Heaven Water-Fire. The transformation of Five Movements begins with Dan-Cang-Su-Yuan qi, passing through the division of five directions. Only after the creation of heaven and earth were the five directions and five times divided; thus, the five movements belong to Post-Heaven Five Elements.)
Tai Yang, Tai Zheng, Tai Yin, Wu Chen, Wu Xu are identical to Zheng Zheng.
(Wu-Gui transforms into Fire. Wu is a Yang year, ruling Excessive Fire Movement, thus Tai Zheng. When Fire Movement is too strong and Cold Water descends upon it, Fire receives control, so the blazing heat is calmed, avoiding the harm of hyperactivity. Thus, it is the same as the Zheng Zheng year. Zheng Zheng year is when Fire Movement arrives at Wu, called Sui Hui (Year Assembly), indicating balanced qi. Jin Ximing said: Wu belongs to Shao Yin Jun Fire. When Fire Movement arrives at Wu, two Fires combine, making heat even stronger, yet it is considered a balanced year. Why? Because this discusses the Earthly Branch governing the year harmonizing with qi and movement, hence called Sui Hui, not Si Tian governing above. The year has twelve branches; Zi-Wu are longitude, Mao-You are latitude. Yin contains Yang, Yang contains Yin, and the year governor is the same. Thus, Wood Movement arrives at Mao, Fire at Wu, Metal at You, Water at Zi. This is qi/movement arriving at the year branch, not Si Tian arriving at qi/movement. Wu is Yin within Excess Yang. When Yang is excessive and Yin qi adds to it, it becomes balanced. Similarly, Water Movement arriving at Zi: Yin is excessive, and one Yang supports it, both achieving balance through mutual control. Mao and You are the same.) Its movement is Heat; its transformation is warm, hot, stifling, oppressive; its variation is fierce flames and boiling; its disease is heat stagnation. (Note: Heat is the qi of Fire; warm/hot/stifling/oppressive is the transformation of Fire. Excessive Fire Movement causes variations of fierce flames and boiling. "Yu" means steaming/stagnation. Excessive fire-heat causes heat-stagnation disease. Master Yu said: Fire Movement arrives above Tai Yang, hence heat stagnation.)
Tai Zheng (Wu), Shao Gong (Ji), Tai Shang (Geng), Shao Yu (Xin End), Shao Jue (Ding Beginning).
(Wu rules Excessive Fire Movement, thus Tai Zheng. Placing Tai Zheng at the top honors the qi governing the year. The qi of the four seasons begins with Wood-Jue, so from Ding's Shao Jue generates Wu Fire; Fire generates Ji Earth; Earth generates Geng Metal; Metal generates Xin Water. From Shao to Tai, Tai to Shao, from top to bottom, bottom to top. Other movements follow this.)
Tai Yang, Tai Gong, Tai Yin, Jia Chen Sui Hui, Jia Xu Sui Hui. (Jia belongs to Yang Earth, thus Tai Gong. Earth Movement arrives at the four seasons, forming Sui Hui. The four seasons refer to Chen, Xu, Chou, Wei years.)
Its movement is Yin Ai (Dark Mist); its transformation is soft, moist, heavy, and dewy; its variation is thunderous shock and sudden gusts; its disease is heaviness in the lower body due to dampness. (Note: Clouds, rain, haze, and mist are the qi of Wet Earth, hence its movement is Yin Ai. Later section says: Its movement is Yin Rain. Soft/moist/heavy/dewy is the transformation of Earth. Excessive Earth Movement causes variations of thunderous shock and sudden gusts. Heavy dampness is a Spleen disease.)
Tai Gong (Jia), Shao Shang (Yi), Tai Yu (Bing End), Tai Jue (Ren Beginning), Shao Zheng.
(From Ren's Tai Jue, starting the initial movement to govern Spring. Jue generates Gui Fire; Fire generates Jia Earth; Earth generates Yi Metal; Metal generates Bing Water. From Ren to Gui, then from Gui to Jia.)
Tai Yang, Tai Shang, Tai Yin, Geng Chen, Geng Xu. Its movement is Coolness; its transformation is fog, dew, and rustling/severe; its variation is solemn killing and withering/falling; its disease is dryness, back dizziness, and chest fullness. (Note: Geng rules Excessive Metal Movement, thus Tai Shang. Shang governs Autumn Metal, hence its movement is Coolness. Its transformation is rustling/severe. Excessive Metal Qi causes variations of solemn killing and withering. Dryness, back dizziness, and chest fullness are all Lung diseases. Lung Shu is on the shoulder/back; the chest is the palace city of the Lung. "Mao" means drooping eyes. The Meridian Chapter states: When the Lung meridian is affected, severe cases involve crossing hands and dizziness, all caused by excess damaging the eyes.)
Tai Shang (Geng), Shao Yu (Xin End), Shao Jue (Ding Beginning), Tai Zheng (Wu), Shao Gong (Ji).
(Ding connects with the previously ended Bing; Xin connects with the newly started Ren. The ten Heavenly Stems of the Five Movements are continuous.)
Tai Yang, Tai Yu, Tai Yin, Bing Chen, Bing Xu Tian Fu. (Chen/Xu Tai Yang Cold Water governs Heaven; Bing is Water Movement, harmonizing with the governing Heaven qi, thus Tian Fu.) Its movement is Cold; its transformation is congealing, grim, shivering, and biting; its variation is ice, snow, frost, and hail; its disease is severe cold lingering in the valleys. (Note: Cold is the qi of Water; congealing/grim/shivering/biting is the transformation of the Water command. Excessive Water Movement causes variations of ice, snow, frost, and hail. "Variation" means extreme abundance leading to change. Kidney governs bones; severe cold lingering in the valleys means the valleys belong to bones, and qi/movement combines with organ qi to cause disease.)
Tai Yu (Bing End), Tai Jue (Ren Beginning), Shao Zheng (Gui), Tai Gong (Jia), Shao Shang (Yi).
(The year-governing qi: Excessive lasts three years, all starting from Ren. Ren-Gui-Jia-Yi-Bing; Deficient lasts three years, all starting from Ding. Ding-Wu-Ji-Geng-Xin. Viewing horizontally, the cycle repeats every six years. Season-governing qi: Yang years start from Ren and end at Bing; Yin years start from Ding and end at Xin. Viewing vertically, Tai and Shao alternate successively. Because the year-governing qi is placed at the top, it stops marking Jue with "Beginning" and Yu with "End." One must know that each year should have Wood-Jue for Spring, Fire-Zheng for Summer, Metal-Shang for Autumn, Water-Yu for Winter. If another chart for season-governing qi is established, all would start with Jue. Students should understand this mentally; it is easy to grasp, no need for excessive diagrams. Master Yu said: The qi of Si Tian governs seasons via intermediary qi, which is added Guest Qi. The qi of Five Movements governs seasons via residual qi, which is the Host Qi of four seasons.)
In general, for the administration of Tai Yang governing Heaven, the qi transformation and movement precede nature. The heavenly qi is solemn, the earthly qi is quiet. Cold descends upon the Great Void, and Yang qi does not issue commands. Water and Earth combine in virtue, corresponding above to Venus and Saturn. The grains are black and red. Its policy is solemn, its command is slow. Cold policy expands greatly; marshes lack solar flames. Then Fire erupts waiting for the time. Shao Yang governs in the middle; timely rains reach their limit. When rain scatters at the extreme, it returns to Tai Yin. Clouds face the North Pole; wet transformation spreads; moisture flows to all things. Cold spreads above; thunder moves below. Cold-damp qi holds at the intersection of qi. People suffer from cold-damp, developing muscle atrophy, flaccidity and inability to move the legs, loose diarrhea, and blood hemorrhage. (Note: This generally discusses the six qi governing the year and season. Year-governing refers to Si Tian and Zai Quan; season-governing refers to Host and Guest Qi. Although the six qi have respective departments, Si Tian qi is the master of the year, hence: "For Tai Yang governing Heaven, qi transformation precedes nature." Zi-Wu-Yin-Shen-Chen-Xu are the six Yang years, where qi is Excessive; Chou-Wei-Mao-You-Si-Hai are the six Yin years, where qi is Deficient. For year and season governing qi, Excessive years arrive before the seasonal time; Deficient years arrive after. Thus, Excessive movement arrives early; Deficient movement arrives late. Tai Yang Cold Water governs Heaven, so heavenly qi is solemn; Tai Yin Wet Earth governs Earth, so earthly qi is quiet. Cold descends on the Great Void, so Yang qi cannot display its command. Water and Earth combine in virtue, so they correspond to Venus and Saturn above. The grains that mature are black and red, influenced by Si Tian and Zai Quan qi, called "Year Grains." Solemn is the policy of Heaven; Slow is the command of Earth. "Marshes lack solar flames" means the yang born within yin is suppressed by Cold Water. The Second Qi is Shao Yin Jun Fire Host Qi; due to the great expansion of Cold Policy, it must wait for the time to erupt. Waiting for the time means until the Fifth Qi, when Shao Yin Intermediary Qi takes command, it erupts. This refers to the Host Qi of four seasons being overcome by Si Tian. Shao Yang governing in the middle: Shao Yang Xiang Fire governs the Third Qi, but is also subjected to Cold Water addition, hence timely rains reach their limit. This refers to Host Qi of four seasons being overcome by added Guest Qi. Before mid-year, Heaven Qi governs; after mid-year, Earth Qi governs. The added Third Qi governs Cold Water; the Fourth Host Qi belongs to Tai Yin. Thus, Cold Water qi stops at the Third Qi and intersects with the Fourth Qi of Tai Yin. Where Tai Yin arrives, there are clouds and rain. Rain facing the North Pole means Zai Quan qi transforms above. Moisture flowing to all things means Wet Earth qi prepares thoroughly below. Cold spreading above means Tai Yang Cold Water is above. Thunder moving below means Shao Yin Fire qi, to the right of Tai Yin, erupts only at the Fifth Qi. Cold-damp qi holding at the qi intersection means upper and lower interact. Diseases like muscle atrophy, loose diarrhea, etc., are all caused by cold-damp qi manifesting as illness. This section summarizes Tai Yang governing Heaven and Tai Yin governing Earth, with Host Qi of four seasons and added Guest Qi. Using the diagrams from the Treatise on Normal Policies, the order of the six qi is clear.)
First Qi: Earthly qi shifts, the air becomes very warm, grass blooms early, people suffer from epidemics, warm diseases arise, causing fever, headache, vomiting, and skin ulcers. (Note: This separately discusses added intermediary qi. Intermediary qi records steps, and the First Qi begins with Shao Yang. "Earthly qi shifts" means the final qi of Zai Quan from the previous year transitions to the first qi of Si Tian of the current year. The final qi before the year was Shao Yin Jun Fire; the first qi of the current year is Shao Yang Xiang Fire. The two fires intersect, so the air becomes very warm. Grass blooming early means the growth qi is prosperous. Spring begins with great warmth, so people suffer from epidemics, warm diseases arise, causing fever, headache, vomiting, and ulcers.)
Second Qi: Great coolness reversely arrives, people become miserable, grass encounters cold, Fire qi is suppressed, people suffer from qi stagnation and abdominal fullness, Cold begins. (Note: The Second Qi has Yang Ming Metal Qi added, so great coolness reversely arrives. Transforming heat into coolness before mid-year is why it is called "reverse." People becoming miserable means cold-cool qi is in the qi intersection. Grass encountering cold means cold qi is below. Middle and lower cold-cool suppresses the upper Fire qi, implying Si Tian Intermediary Qi rises from below. Qi stagnation and abdominal fullness mean Yang qi is blocked inside. Cold beginning means the Cold Qi of Si Tian starts from the Second Qi. This Si Tian qi is also overcome by Intermediary Qi.)
Third Qi: Heavenly policy is distributed, Cold qi moves, Rain descends. People suffer from Cold, but internally experience reverse Heat, carbuncles, dysentery, heart heat, dizziness, and oppression. Untreated cases die. (Note: Si Tian Cold Water Qi is added to the Third Qi, so Heavenly policy is distributed, Cold qi moves, and Rain descends. Summer should be hot, but Cold Qi is added, so people suffer from Cold while internally experiencing reverse Heat. Carbuncles, dizziness, and oppression are all diseases of Fire stagnation; if untreated, they will burn themselves.)
Fourth Qi: Wind and Damp contend, Wind transforms into Rain. Growth, transformation, and completion occur. People suffer from great heat and shortness of breath, muscle atrophy, leg flaccidity, and bloody-white dysentery. (Note: Added Qi is Jue Yin Wind Wood; Fourth Host Qi is Tai Yin Wet Earth. Thus, Wind and Damp contend, and Wind transforms into Rain.)