加临之气。从时而化也。夏秋之交。湿土主气。故乃长乃化乃成。盖夏主长。秋主成。而长夏主化也。民病大热少气者。
风热之病也。肉萎足痿者。湿土之气也。注下赤白者。湿热之交感也。按以上论司天之气。及主时之气。皆为加临客气
之所胜。此论加临之风木。又从湿土之气化而为雨。是主客之气。互相盛衰。书不尽言。言不尽意。欲明岁运之精微。
又当随时审气。随气论时。若固执于文言。何异按图索骥也。张玉师曰。风木之气旺于春。今加临于四气。是为秋金所
制。故从时气之化。）五之气。阳复化。草乃长乃化乃成。民乃舒。（二气之少阴君火。为寒凉所加。至五气而复治。故
阳气复化。即所谓泽无阳焰。火发待时。而雷动于下也。火气复化。故草乃长。湿土之气。主岁半以下。故乃化。五之主气。系阳明秋金。故乃成。火郁发之。故民乃舒。）终之气。地气正。湿令行。阴凝太虚。埃昏郊野。民乃惨凄。寒风
以至。反者孕乃死。（在泉之气。临于终气。故地气正而湿令行。阴凝太虚者。太阴之气。运于上也。埃昏郊野者。湿土
之化。布于下也。民乃惨凄者。阴湿之气。行于中也。易曰。至哉坤元。资生万物。土主化育 虫。而人为 虫之长。
如寒风以至。是土为风木反胜。故主胎孕不成。此谓非时之邪。而胜主时之气。与至真要大论之湿司于地。热反胜之。
大义相同。张玉师曰。太阳终三之气。而雨乃降。是司天寒水之降于下也。太阴主终之气。而阴凝太虚。是在泉湿气
之布于上也。上下之气。互相交感者也。故曰。岁半之前。天气主之。岁半之后。地气主之。上下交互。气交主之。岁
纪毕矣。当知司天之气。始于下而主于上。在泉之气。始于上而主于下。上者下行。下者上行。又非上者上而下者下也。）
故岁宜苦以燥之温之。（苦乃火味。火能温寒。苦能胜湿。凡此太阳司天之岁。乃寒湿主气。故宜燥之以胜湿。温之以胜
寒。所谓调之正味而使上下合德也。下文曰食宜同法。）必折其郁气。先资其化源。（化源者。谓五运为六气之生源。折
其郁气者。折其致郁之气也。如太征之岁。太阳司天。则火运受郁矣。太羽之岁。太阴在泉。则水运受郁矣。故当燥之
以折太阴之土气。温之以折太阳之寒邪。六气同义。玉师曰。下文云。五运之气。郁极复岁。即此郁也。）抑其运气。扶
其不胜。无使暴过而生其疾。（凡此太阳司天之岁。运气皆主太过。故当抑其淫胜之气。而扶其所不胜。如太角之岁。风
木淫胜。则土受其制矣。是当抑其风木之胜。扶其土之不胜。如太征之岁。火运太过。则金气受其制矣。是当抑其火之
太过。扶其金之不胜。所谓和其运。调其化。无致暴过。而致生民疾也。后少阳少阴岁相同。）食岁谷以全其真。避虚邪
以安其正。（岁谷者。元 之谷。感司天在泉之气而成熟。食之以全天地之元真。虚邪者。谓反胜其间气之邪。如太阳司
天之岁。初之气乃少阳相火。而寒反胜之。是寒邪淫胜其初气矣。二之气乃阳明燥金。而热反胜之。是热邪淫制其二气
矣。四之气乃厥阴风木。而清反胜之。是燥邪制胜其四气矣。五之气乃少阴君火。而寒反胜之。是热邪制胜其五气矣。
是谓四畏。必谨察之。故曰食间谷以辟虚邪。邪去则正自安矣。）适气同异。多少制之。同寒湿者燥热化。异寒湿者燥湿
化。故同者多之。异者少之。（此论五运之气。与司天在泉。各有同异。而气味之多少。亦各有所制也。适、酌也。酌其
气之同异而制之也。同寒湿者。谓太羽太宫主运。是与司天在泉之寒湿相同。故当多用燥热之气味以制化。盖用燥以制
湿。用热以化寒也。如太征太角太商主运。是与寒湿之气各异。又当少用燥湿之气以化之。盖用湿以滋燥热之气。用燥
以制风木之邪。同者气盛。故宜多之。异者气孤。故少制之也。）用寒远寒。用凉远凉。用温远温。用热远热。食宜同法。
有假者反常。反是者病。所谓时也。（此论司天在泉。及间气加临之六气。各有寒热温凉之宜。而又当无犯者也。如太阳
司天。是当用热以温之。而初之气。乃少阳相火用事。又当远此少阳之热。而后可用热也。如少阴在泉。是当用寒以清
之。而四之气。值太阳寒水用事。又当远此太阳之寒。而后可用寒也。温凉同义。药食同法。所谓时与六位是也。有假
者反常。是谓邪气反胜。又不必远寒而远热矣。如太阳寒水司天。初之气乃少阳相火。而天气反寒。是当用热而不必远
热矣。如少阴君火在泉。四之气乃太阳寒水。而天气反热。是当用寒而不必远寒矣。所谓天气反时。则可根据时是也。反
是者皆为民病。所谓加临之时气也。此篇论调其正味。以和气运之不和。如以苦燥之温之。所以治司天在泉之太过也。
折其郁气者。折司天在泉之胜气也。抑其运气者。抑运气之太过也。食岁谷以全其真者。全天地之真气也。避虚邪以安
其正者。安纪步之正气也。适气同异者。酌五运六气之异同也。用寒远寒。用热远热者。调上下左右之六气也。假者反
之。逆治四时不正之气也。盖天地阴阳之气。有德化之祥。有政令之章。有胜复之作。有变易之灾。人居天地气交之中。
能和其运。调其化。使上下合德。无相夺伦。五运宣行。勿乖其政。安其屈伏。以平为期。庶暴过不生。苛疾不起。此
圣人随时养生之大道也。）
帝曰。善。阳明之政奈何。岐伯曰。卯酉之纪也。（卯酉。阳明司天。）
阳明 少角 少阴 清热胜复同。（丁主少角。则木运不及。故金之清气胜之。有胜必有复。火来复之。故为清热胜
复同者。谓清热之气。与风气同其运也。）同正商。（岁木不及。而上临阳明。所谓上商与正商同。）丁卯岁会。（木运临
卯。是为岁会。）丁酉。其运风清热。（不及之运。常兼胜复之气。风、运气也。清、胜气也。热、复气也。少运皆同。）
少角（初正） 太征 少宫 太商 少羽（终）
（岁以木为首。故为初正。从丁起少角。丁生戊火。火生己土。土生庚金。金生辛水而终。）
阳明 少征 少阴 寒雨胜复同。（寒者。寒水之气。雨者。湿土之气。寒胜少征。土来复之。）同正商。（伏明之纪。
上商与正商同。）癸卯癸酉。（癸主少征。卯酉主阳明司天。少阴在泉。）其运热寒雨。（运气为热。胜气为寒。复气为雨。）
少征 太宫 少商 太羽（终） 太角（初）
（从壬起太角。而生少征之癸水。水生甲土。土生乙金。金生丙水而终。）
阳明少宫 少阴 风凉胜复同。（土运不及。风反胜之。清凉之金气来复。）己卯己酉。（甲己化土。甲主土运太过。
己主土运不及。）其运雨风凉。（太阴所至为云雨。雨乃土之运气。风为胜气。清为复气。因运气不及。故胜复之气同其
化。）
少宫 太商 少羽（终） 少角（初） 太征
从丁而起少角。丁生戊火。火生己土。土生庚金。金生辛水而终。
阳明 少商 少阴 热寒胜复同。（热胜少商。寒气来复。）同正商（从革之纪。上商与正商同。）乙卯天符。（乙主
金运。卯酉阳明燥金司天。运气与司天之气相合。是名天符。）乙酉岁会。太乙天符。（金运临酉。是为岁会。金运之岁。
上见阳明。是为天符。岁会合天符。名曰太乙天符。又名曰三合。三合者。司天运气年辰三者之相合。）其运凉热寒。（运
气为凉。胜气为热。复气为寒。）
少商 太羽（终） 太角（初） 少征 太宫
从太角起壬木而生征。征生太宫。宫生少商。商生太羽而终。
阳明 少羽 少阴 雨风胜复同。（雨乃胜气。风乃复气。）辛卯少宫同。（辛主水运不及。而土得以乘之。故宫音半
同其化。按木运不及。乃阳明之辛卯辛酉。太阴之辛丑辛未。厥阴之辛巳辛亥。太阴司天之岁。乃太阳在泉。水得助而
旺。厥阴司天之岁。木气上临。土受木之制。辛酉岁乃金水相生之年辰。故只言辛卯岁也。夫五音皆有不及。而独言宫
音者。以土位中宫。而乘于四气也。故曰五运之气。根于中而运于外。根于中者。根于中宫之土。而运化于四方也。）辛
酉辛卯。其运寒雨风。（寒为运气。雨为胜气。风乃复气。）
少羽（终） 少角（初） 太征 少宫 太商
提少角少羽于上者。论主岁之气也。太少之岁。皆以角为始而羽为终。角下注初。羽下注终者。论主时之气也。一
太一少。皆以角为始而羽为终。后四气准此。
凡此阳明司天之政。气化营运后天。（卯酉主岁运不及。凡司天在泉。主气客气。皆后天时而至。）天气急。地气明。
（阳明司天。则少阴在泉。金令在上。故天气劲急。君火在下。故地气光明。）阳专其令。炎暑大行。物燥以坚。（阳明
在上。君火在下。故阳热盛而物燥坚。）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。
（主时之初气。乃厥阴风木。凡太过之岁。客气盛而多从客气。不及之岁。客气弱而兼从主气。是以淳风乃治。从初气
风木之化也。阳明燥金司天。厥阴风木主气。故风燥横运。流于气交。横者。谓主客之气。交相纵横。气交者。终于岁
半之前。而交于岁半之后也。二气之主客。乃君相二火。三气之主客。乃阳明少阳。故多阳少阴。云趋雨府者。土之湿
气。蒸而为云。天气降而为雨。盖四之气。乃太阴湿土主气。太阳寒水加临。故曰云趋雨府。湿化乃敷。司天之燥金。
终三之气。而交于四气之寒水湿土。是以燥极而泽。）其谷白丹。（感司天在泉之气而成熟者。所谓岁谷是也。）间谷命太
者。（间谷者。感左右之间气而成熟。间气者。在司天在泉左右之四气也。如阳明在上。则左太阳。右少阳。阳明主少。
而太阳少阳主太。故曰间谷命太者。盖言在左右之太者为间谷也。太阳之下。是为厥阴。少阳之下。是为太阴。感此四
气而成者。是谓间谷。只言在上之太。而不言在下之二气者。盖数之始。起于上而终于下。故举此在上之太。而在下之
二气可知矣。以五常政大论之圆图轮转观之。则六气之太少。了然在目矣。玉师曰。不及之岁。而曰间谷命太者。则太
过之岁。又当云间谷命少者。如太阳在上。则左厥阴。右阳明。太阳主太。而左右之厥阴阳明主少。书不尽言。学人当
引而伸之。）其耗白甲品羽。（此言五类之虫。感司天在泉之气。而少有生育也。耗、少也。散也。曰白、曰文、曰品者。
谓感司天之气。不过文彩品格之虫。少有生育。非若运化之蕃息也。如金运之岁。其虫介。概言三百六十之介虫。皆感
金运而生。今感司天之金气。止白甲者生。而余色之介虫不育也。倪仲宣曰。六气只言少而不言太。又不及于太阴。何
也。曰。太过者其气暴。不及者其气徐。如运气太过。有相胜制。则胎孕不育。治之不全。故不言其太也。又如厥阴阳
明司天。皆感生长收成之气。故胎运易于生成。如太阴司天。则寒水在泉。水湿相合。全无生长之气。则虫类艰于孕育。
故不言及太阴也。如上章论太阳在泉。 虫不育。太阴在泉。鳞虫不成。即此意也。此句盖言五类之虫。皆感五运之气
而生。如敷和之纪。其虫毛。发生委和之纪。其虫毛介。虽岁运有太过不及。而皆生息蕃振。如感司天之气。不过少有
生育。若运气太过。有相胜制。并其不生不育矣。故曰耗者。言所育既少。又不能生聚而耗散也。此注当与上章岁有胎
孕不育节合看。）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。（金火合德。上应太白荧惑光明。清切者。金之政。
急暴者。火之令。君火在泉。是以蛰虫不藏。流水不冰。民病嗌塞振栗诸证。皆感燥热之气而为病也。）清先而劲。毛虫
乃死。热后而暴。介虫乃殃。（清先而劲者。言司天之气。盛于岁半以前。热后而暴。谓在泉之气。淫于岁半以后。毛虫
死。介虫殃者。又受司天在泉之胜制而死也。故曰。各有胜。各有制。各有生。各有成。谓五运六气。各有生成。各有
胜制。五运之胜。能制其六气。而六气之胜。又能制其五运。制则不生不育。或不静而死也。故止于阳明节列此四句。
盖欲使后学知运气之互相胜制。类而推之。）其发躁。胜复之作。扰而大乱。清热之气。持于气交。（阳明少阴之气皆主
躁。故其发躁。如火胜金于岁半之前。则水复火于岁半之后。是以胜复作。而岁时之气大乱矣。气交者。司天在泉之气。
上下相交。玉师曰。持于气交。则无胜复。）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。（地气迁者。谓岁前在泉之终气。交更于今之初气。余运仿此。夫卯酉
岁初之客气。乃太阴湿土。故阴凝而雨化。下文曰。厥阴所至为风生。终为肃。气始肃者。谓主时之初气。乃厥阴也。
The added (Lin) Qi transforms according to the season. At the transition between summer and autumn, the damp-earth Qi is dominant, thus things grow, transform, and mature. This is because summer governs growth, autumn governs completion, and late summer governs transformation. The people suffer from excessive heat and shortness of breath; this is a disease of wind-heat. Muscle atrophy and flaccidity of the legs are due to the damp-earth Qi. Dysentery with red and white discharge is caused by the interaction of damp-heat. The above discusses the Si Tian (Sovereign Heaven) Qi and the Zhu Shi (Principal Time) Qi, all of which are overcome by the Jia Lin (Added) Ke Qi (Guest Qi). Here, it discusses how the added Wind-Wood Qi, following the transformation of Damp-Earth Qi into rain, shows that the Host Qi and Guest Qi wax and wane mutually. Writing cannot fully express speech, and speech cannot fully express intent. To understand the subtleties of the Yearly Yun (Movement), one must examine the Qi according to the time and discuss the season based on the Qi. If one adheres rigidly to the text, what is the difference from looking for a steed according to a picture? Master Zhang Yu said: The Wind-Wood Qi is prosperous in spring. Now, it is added to the Fourth Qi (the fourth step of the six steps), where it is controlled by the Autumn Metal Qi, thus transforming according to the seasonal Qi.) In the Fifth Qi, Yang Qi recovers and transforms; grass and trees begin to grow, transform, and mature, and the people feel comfortable. (The Second Qi is Shao Yin Jun Huo (Ministerial Fire), which was subjected to cold-cool Qi. By the Fifth Qi, it resumes governance, so Yang Qi recovers and transforms. This is what is meant by "no flame of Yang in the marsh, fire erupts waiting for its time," and thunder moving below. Because Fire Qi recovers and transforms, grass grows; Damp-Earth Qi governs the second half of the year, so things transform; the Zhu Qi of the Fifth Qi is Yang Ming Autumn Metal, so things mature. Fire is constrained and then erupts, so the people feel comfortable.) In the Final Qi, Earth Qi is correct, and the Dampness command prevails. Yin condenses in the vast sky, dust and haze darken the suburbs. The people feel miserable and cold, and cold wind arrives. If there is a reversal, pregnancy will die. (The Zai Quan (Subterranean Spring) Qi approaches the Final Qi, so Earth Qi is correct and Dampness prevails. "Yin condenses in the vast sky" refers to Tai Yin Qi operating above; "Dust and haze darken the suburbs" refers to the transformation of Damp-Earth Qi spreading below. "The people feel miserable" is because Yin-Damp Qi acts within. The I Ching says: "Great is the Kun Yuan, nourishing all things." Earth governs the transformation of insects, and humans are the leaders of insects. If cold wind arrives, it means Earth is overpowered by Wind-Wood, thus governing unsuccessful conception. This refers to non-seasonal pathogenic factors overcoming the seasonal Qi, which shares the same principle as "Dampness governs the earth, Heat counter-overcomes" in the *Zhi Zhen Yao Da Lun*. Master Zhang Yu said: When Tai Yang reaches the Third Qi, rain descends; this is the descent of Si Tian Cold-Water Qi below. Tai Yin governs the Final Qi, and Yin condenses in the vast sky; this is the spread of Zai Quan Dampness Qi above. The Qi above and below interact mutually. Therefore, it is said that before the middle of the year, Heaven Qi governs; after the middle of the year, Earth Qi governs. Above and below interact, and Qi Jiao (Qi Intersection) governs, completing the yearly cycle. One should know that Si Tian Qi starts from below and governs above, while Zai Quan Qi starts from above and governs below. What goes up comes down, and what goes down comes up; it is not simply that what is above stays above and what is below stays below.) Therefore, for this year, treatment should use Bitter flavor to dry and warm. (Bitter belongs to Fire flavor; Fire can warm cold, and Bitter can overcome dampness. For any year where Tai Yang is Si Tian, Cold-Damp is the principal Qi, so it is appropriate to use drying methods to overcome dampness and warming methods to overcome cold. This is called harmonizing the correct flavors to make the upper and lower virtues agree. The following text says dietary therapy follows the same method.) One must break the stagnant Qi and first support its source of transformation. (The source of transformation refers to the Five Yun being the source of the Six Qi. Breaking the stagnant Qi means breaking the Qi that causes stagnation. For example, in a Tai Zheng year with Tai Yang Si Tian, the Fire Yun is constrained. In a Tai Yu year with Tai Yin Zai Quan, the Water Yun is constrained. Thus, one should use drying methods to break the Tai Yin Earth Qi and warming methods to break the Tai Yang Cold Evil. The principle is the same for the Six Qi. Master Yu said: The following text mentions "Five Yun Qi, when extremely stagnant, returns in the next year," which refers to this stagnation.) Suppress the Yun Qi and support what it cannot overcome, so as not to let it become excessively violent and cause disease. (For any year where Tai Yang is Si Tian, the Yun Qi is predominantly excess. Thus, one should suppress the excessive Qi and support what it cannot overcome. For example, in a Tai Jiao year, if Wind-Wood is excessive, Earth is controlled; thus, one should suppress Wind-Wood and support Earth. In a Tai Zheng year, if Fire Yun is excessive, Metal Qi is controlled; thus, one should suppress Fire and support Metal. This is called harmonizing the Yun and regulating the transformation, preventing excessiveness from causing disease among the people. The years of Shao Yang and Shao Yin are similar.) Eat the grain of the year to preserve true Qi, and avoid empty evils to stabilize righteous Qi. (Grain of the year refers to grain that matures by sensing the Si Tian and Zai Quan Qi; eating it preserves the primordial truth of heaven and earth. Empty evil refers to the pathogenic factor that counter-overcomes the interstitial Qi. For example, in a Tai Yang Si Tian year, the First Qi is Shao Yang Xiang Huo, but Cold counter-overcomes it, meaning Cold evil is excessive in the First Qi. The Second Qi is Yang Ming Dry Metal, but Heat counter-overcomes it, meaning Heat evil controls the Second Qi. The Fourth Qi is Jue Yin Wind-Wood, but Coolness counter-overcomes it, meaning Dry evil wins over the Fourth Qi. The Fifth Qi is Shao Yin Jun Huo, but Cold counter-overcomes it, meaning Heat evil wins over the Fifth Qi. These are called the "Four Fears," which must be carefully observed. Therefore, it is said to eat interstitial grain to ward off empty evil; when evil is removed, righteous Qi is naturally stabilized.) Adjust to the similarities and differences of Qi, controlling their quantity. For those similar to Cold-Damp, use Drying-Hot transformation; for those different from Cold-Damp, use Drying-Damp transformation. Therefore, use more for similarities and less for differences. (This discusses how the Five Yun Qi has similarities and differences with Si Tian and Zai Quan, and the quantity of flavors is also regulated accordingly. "Shi" means to deliberate. Deliberate the similarity or difference of Qi to regulate it. "Similar to Cold-Damp" refers to Tai Yu and Tai Gong governing Yun, which is identical to the Cold-Damp of Si Tian and Zai Quan; thus, one should use more Drying-Hot flavors to regulate and transform. That is, use Drying to control Dampness and Heat to transform Cold. For Tai Zheng, Tai Jiao, and Tai Shang governing Yun, which are different from Cold-Damp, one should use less Drying-Damp flavors to transform. That is, use Dampness to nourish Dry-Hot Qi and Drying to control Wind-Wood evil. Similarities mean Qi is abundant, so use more; differences mean Qi is isolated, so use less regulation.) When using Cold, avoid Cold times; when using Cool, avoid Cool times; when using Warm, avoid Warm times; when using Hot, avoid Hot times. Dietary therapy follows the same method. If there is a false condition, it is contrary to normal; violating this causes disease. This is called "Time." (This discusses the suitability of Cold, Hot, Warm, and Cool for Si Tian, Zai Quan, and the six Qi of interstitial addition, and emphasizes avoiding violation. For example, if Tai Yang is Si Tian, one should use Hot to warm, but the First Qi is Shao Yang Xiang Huo in operation; thus, one must avoid this Shao Yang Heat before using Hot. If Shao Yin is Zai Quan, one should use Cold to clear, but the Fourth Qi involves Tai Yang Cold Water in operation; thus, one must avoid this Tai Yang Cold before using Cold. Warm and Cool have the same meaning; medicine and food follow the same method. This refers to "Time" and the "Six Positions." If there is a false condition, it is contrary to normal, referring to pathogenic factors counter-overcoming; in such cases, one need not avoid Cold or Hot. For example, if Tai Yang Cold Water is Si Tian and the First Qi is Shao Yang Xiang Huo, but the weather is reversely cold, one should use Hot without avoiding Heat. If Shao Yin Jun Huo is Zai Quan and the Fourth Qi is Tai Yang Cold Water, but the weather is reversely hot, one should use Cold without avoiding Cold. This is called "When heavenly Qi is contrary to time, one can follow the time." Violating these principles leads to disease among the people, which is the added seasonal Qi. This chapter discusses harmonizing the correct flavors to balance the disharmony of Yun Qi. Using Bitter to dry and warm treats the excess of Si Tian and Zai Quan. Breaking stagnant Qi breaks the winning Qi of Si Tian and Zai Quan. Suppressing Yun Qi suppresses the excess of Yun Qi. Eating grain of the year preserves the true Qi of heaven and earth. Avoiding empty evil stabilizes the righteous Qi of the cycles. Adjusting to similarities and differences deliberates the differences of Five Yun and Six Qi. Avoiding Cold when using Cold, and avoiding Heat when using Heat, regulates the Six Qi of above, below, left, and right. Reversing for false conditions treats the irregular Qi of the four seasons. Generally, the Yin-Yang Qi of heaven and earth has auspicious transformations, regulatory orders, winning-rebounding actions, and disruptive disasters. Humans reside in the intersection of heaven and earth Qi; they can harmonize their Yun, regulate their transformation, make upper and lower virtues agree, prevent mutual usurpation, allow Five Yun to circulate without deviating from their order, settle their suppressed state, and aim for balance. Thus, excessive violence will not arise, and severe diseases will not occur. This is the great way of the sages to nourish life according to time.)
The Emperor said: Excellent. What is the administration of Yang Ming? Qibo said: It is the Ji of Mao and You. (In Mao and You years, Yang Ming is Si Tian.)
Yang Ming, Shao Jiao, Shao Yin. Qing-Re (Cool-Clear and Heat) winning-rebounding are the same. (Ding years govern Shao Jiao, meaning Wood Yun is deficient, so the Clear Qi of Metal overcomes it. There must be rebounding after overcoming, so Fire rebounds. Thus, it is called Qing-Re winning-rebounding being the same, meaning the Qing-Re Qi has the same Yun as Wind Qi.) Same as Zheng Shang. (When the year's Wood is deficient and overlaid by Yang Ming, it is called "Upper Shang is the same as Zheng Shang.") Ding Mao is a Sui Hui (Year Meeting). (Wood Yun meets Mao, making it a Sui Hui.) Ding You: Its Yun is Wind-Qing-Re. (Deficient Yun often includes winning and rebounding Qi. Wind is the Yun Qi; Qing is the Winning Qi; Re is the Rebounding Qi. All Shao Yun are the same.)
Shao Jiao (First/Correct) Tai Zheng Shao Gong Tai Shang Shao Yu (Final)
(The year begins with Wood, so it is First/Correct. Starting from Ding Shao Jiao, Ding generates Wu Fire, Fire generates Ji Earth, Earth generates Geng Metal, Metal generates Xin Water, and ends.)
Yang Ming, Shao Zheng, Shao Yin. Han-Yu (Cold-Rain) winning-rebounding are the same. (Han is Cold-Water Qi; Yu is Damp-Earth Qi. Cold overcomes Shao Zheng, and Earth rebounds.) Same as Zheng Shang. (Fu Ming Ji, Upper Shang is the same as Zheng Shang.) Gui Mao and Gui You. (Gui governs Shao Zheng; Mao and You govern Yang Ming Si Tian and Shao Yin Zai Quan.) Its Yun is Re-Han-Yu. (Yun Qi is Re; Winning Qi is Han; Rebounding Qi is Yu.)
Shao Zheng Tai Gong Shang Yu (Final) Tai Jiao (First)
(Starting from Ren Tai Jiao, it generates Gui Water of Shao Zheng; Water generates Jia Earth, Earth generates Yi Metal, Metal generates Bing Water, and ends.)
Yang Ming Shao Gong, Shao Yin. Feng-Liang (Wind-Cool) winning-rebounding are the same. (Earth Yun is deficient, Wind counter-overcomes, and Cool Metal Qi rebounds.) Ji Mao and Ji You. (Jia and Ji transform into Earth; Jia governs Earth Yun excess, Ji governs Earth Yun deficiency.) Its Yun is Yu-Feng-Liang. (Tai Yin arrival brings clouds and rain; Yu is the Yun Qi of Earth; Feng is the Winning Qi; Liang is the Rebounding Qi. Because Yun Qi is deficient, Winning and Rebounding Qi share the same transformation.)
Shao Gong Tai Shang Shao Yu (Final) Shao Jiao (First) Tai Zheng
Starting from Ding Shao Jiao, Ding generates Wu Fire, Fire generates Ji Earth, Earth generates Geng Metal, Metal generates Xin Water, and ends.
Yang Ming Shao Shang, Shao Yin. Re-Han (Heat-Cold) winning-rebounding are the same. (Heat overcomes Shao Shang, and Cold Qi rebounds.) Same as Zheng Shang (Cong Ge Ji, Upper Shang is the same as Zheng Shang.) Yi Mao is Tian Fu (Heavenly Match). (Yi governs Metal Yun; Mao and You are Yangming Dry Metal Si Tian; Yun Qi and Si Tian Qi combine, named Tian Fu.) Yi You is Sui Hui. Tai Yi Tian Fu. (Metal Yun meets You, making it Sui Hui. In a Metal Yun year, seeing Yang Ming above makes it Tian Fu. Sui Hui combined with Tian Fu is named Tai Yi Tian Fu, also known as San He. San He refers to the combination of Si Tian, Yun Qi, and Year Branch.) Its Yun is Liang-Re-Han. (Yun Qi is Liang; Winning Qi is Re; Rebounding Qi is Han.)
Shao Shang Tai Yu (Final) Tai Jiao (First) Shao Zheng Tai Gong
Starting from Tai Jiao Ren Wood, it generates Zheng; Zheng generates Tai Gong; Gong generates Shao Shang; Shang generates Tai Yu, and ends.
Yang Ming Shao Yu, Shao Yin. Yu-Feng (Rain-Wind) winning-rebounding are the same. (Yu is Winning Qi; Feng is Rebounding Qi.) Xin Mao is similar to Shao Gong. (Xin governs Water Yun deficiency, allowing Earth to exploit it, hence Gong tone is half-similar in transformation. According to Wood Yun deficiency, it applies to Yang Ming Xin Mao/Xin You, Tai Yin Xin Chou/Xin Wei, Jue Yin Xin Si/Xin Hai. In Tai Yin Si Tian years, Tai Yang is Zai Quan, Water is assisted and prosperous. In Jue Yin Si Tian years, Wood Qi approaches above, and Earth is controlled by Wood. Xin You year is a Metal-Water generating cycle, so only Xin Mao is mentioned. All five tones have deficiency, but only Gong is mentioned because Earth occupies the Central Palace and exploits the four Qi. Thus, it is said that Five Yun Qi is rooted in the center and operates outward. Rooted in the center means rooted in the Earth of the Central Palace, transforming and operating in the four directions.) Xin You and Xin Mao. Its Yun is Han-Yu-Feng. (Han is Yun Qi; Yu is Winning Qi; Feng is Rebounding Qi.)
Shao Yu (Final) Shao Jiao (First) Tai Zheng Shao Gong Tai Shang
Placing Shao Jiao and Shao Yu above discusses the Qi governing the year. In both Tai and Shao years, Jiao is the beginning and Yu is the end. Marking Jiao as First and Yu as Final discusses the Qi governing the time. Both Tai and Shao begin with Jiao and end with Yu; the subsequent four Qi follow this pattern.
In all these Yang Ming Si Tian administrations, the Qi transformation and Yun operation occur later than the natural order. (Mao and You govern deficient Yun. For all Si Tian and Zai Quan, Principal and Guest Qi arrive later than the season.) Heavenly Qi is urgent, Earthly Qi is bright. (When Yang Ming is Si Tian, Shao Yin is Zai Quan. Metal command is above, so Heavenly Qi is forceful and urgent; Minister Fire is below, so Earthly Qi is bright.) Yang monopolizes its command, intense heat prevails greatly, objects become dry and hard. (Yang Ming is above, Minister Fire is below, so Yang-Heat is abundant and objects become dry and hard.) Pure wind governs, Wind-Dryness moves horizontally, flowing into Qi Jiao. There is much Yang and little Yin. Clouds tend to the Rain Mansion, Dampness transformation spreads. Dryness reaches its extreme and becomes moist. (The principal First Qi is Jue Yin Wind-Wood. In years of excess, Guest Qi is strong and mostly follows Guest Qi; in years of deficiency, Guest Qi is weak and combines with Principal Qi. Thus, pure wind governs, following the transformation of Wind-Wood in the First Qi. Yang Ming Dry Metal is Si Tian, Jue Yin Wind-Wood is Principal Qi, so Wind-Dryness moves horizontally, flowing into Qi Jiao. Horizontal means Host and Guest Qi intersect纵横. Qi Jiao ends before the middle of the year and intersects after the middle of the year. The Host and Guest of the Second Qi are Minister and Phlegm Fire; the Host and Guest of the Third Qi are Yang Ming and Shao Yang. Thus, there is much Yang and little Yin. "Clouds tend to the Rain Mansion" means Earth's Dampness evaporates into clouds, and Heavenly Qi descends as rain. The Fourth Qi is Tai Yin Damp-Earth Principal Qi, with Tai Yang Cold Water added, so it is said "Clouds tend to the Rain Mansion, Dampness transformation spreads." The Si Tian Dry Metal ends the Third Qi and intersects with the Cold Water and Damp-Earth of the Fourth Qi, thus Dryness reaches its extreme and becomes moist.) The grains are White and Red. (Those that mature by sensing Si Tian and Zai Quan Qi are called Grain of the Year.) Interstitial grains are commanded by Tai. (Interstitial grains mature by sensing the Left and Right interstitial Qi. Interstitial Qi refers to the four Qi to the left and right of Si Tian and Zai Quan. If Yang Ming is above, the Left is Tai Yang and the Right is Shao Yang. Yang Ming governs Shao, while Tai Yang and Shao Yang govern Tai, hence "Interstitial grains are commanded by Tai." This means the Tai on the left and right are interstitial grains. Below Tai Yang is Jue Yin; below Shao Yang is Tai Yin. Those formed by sensing these four Qi are called interstitial grains. Only mentioning the Tai above and not the two below is because counting starts from above and ends below; thus, mentioning the Tai above implies the two below. Viewing it through the rotating diagram of the *Wu Chang Zheng Da Lun*, the Tai and Shao of the Six Qi are clearly visible. Master Yu said: In a deficient year, saying "Interstitial grains are commanded by Tai" implies that in an excess year, one would say "Interstitial grains are commanded by Shao." For example, if Tai Yang is above, the Left is Jue Yin and the Right is Yang Ming. Tai Yang governs Tai, while the left and right Jue Yin and Yang Ming govern Shao. Writing cannot fully express speech; students should extend this.) Their consumption is White-Shelled and Feathered types. (This speaks of the five categories of insects, which sense Si Tian and Zai Quan Qi and have little reproduction. Hao means little or scattered. Saying White, Patterned, and Various refers to insects sensing Si Tian Qi, which are merely those with patterns and grades, having little reproduction, unlike the proliferation of Yun transformation. In a Metal Yun year, the insects are Shell-bearing; generally speaking, the 360 Shell-bearing insects all sense Metal Yun to be born. Now sensing Si Tian Metal Qi, only White-Shelled are born, while others of other colors do not reproduce. Ni Zhongxuan said: Why does the Six Qi only speak of Shao and not Tai, and why does it not mention Tai Yin? Answer: Excess Qi is violent, Deficient Qi is gradual. If Yun Qi is excessive and subject to mutual overcoming, conception fails, and treatment is incomplete, hence Tai is not mentioned. Also, Jue Yin and Yang Ming Si Tian both sense Growth, Flourishing, Harvesting, and Storage Qi, so conception is easy. If Tai Yin is Si Tian, Cold Water is Zai Quan; Water and Damp combine, lacking all growth Qi, making insect reproduction difficult, hence Tai Yin is not mentioned. As discussed in the previous chapter regarding Tai Yang Zai Quan where Naked insects do not reproduce, and Tai Yin Zai Quan where Scale insects do not form, this is the same meaning. This sentence implies that the five categories of insects are born sensing Five Yun Qi. For example, in Fu He Ji, the insects are Hairy; in Fa Sheng Wei He Ji, the insects are Hairy and Shell-bearing. Although Yun has excess and deficiency, they all proliferate. Sensing Si Tian Qi results in little reproduction. If Yun Qi is excessive and subject to mutual overcoming, they do not even fail to reproduce. Hence, "Hao" means that since reproduction is scarce, they cannot gather and instead dissipate. This note should be read together with the section on unsuccessful conception in the previous chapter.) Metal and Fire combine their virtue, corresponding above to Bai Tai (Venus) and Ying Huo (Mars). Their administration is sharp, their command is violent. Hibernating insects appear, flowing water does not freeze. The people suffer from cough, throat obstruction, sudden onset of cold and fever, trembling, and strangury. (Metal and Fire combine their virtue, corresponding above to the brightness of Venus and Mars. Sharpness is the administration of Metal; violence is the command of Fire. Minister Fire is Zai Quan, so hibernating insects do not hide, and flowing water does not freeze. Symptoms like throat obstruction and trembling are all diseases caused by sensing Dry-Heat Qi.) Clearness comes first and is vigorous, Hair-bearing insects die. Heat comes later and is violent, Shell-bearing insects suffer disaster. (Clearness coming first and vigorous means Si Tian Qi is abundant before the middle of the year. Heat coming later and violent means Zai Quan Qi is excessive after the middle of the year. Hair-bearing insects dying and Shell-bearing insects suffering disaster means they die due to the overcoming control of Si Tian and Zai Quan. Thus, it is said: Each has winning, each has controlling, each has generating, each has completing. It means Five Yun and Six Qi each have generation and completion, and each has winning and controlling. The winning of Five Yun can control Six Qi, and the winning of Six Qi can control Five Yun. Control leads to no generation or reproduction, or death without tranquility. Thus, these four lines are listed only at the Yang Ming section, intending to make future students understand the mutual winning and controlling of Yun Qi and deduce by analogy.) Their onset is restlessness. The action of winning and rebounding disturbs and causes great chaos. The Qing-Re (Cool-Clear and Heat) Qi holds at Qi Jiao. (Both Yang Ming and Shao Yin Qi govern restlessness, hence their onset is restlessness. If Fire overcomes Metal before the middle of the year, Water rebounds against Fire after the middle of the year, causing winning and rebounding actions and great chaos in seasonal Qi. Qi Jiao refers to the intersection of Si Tian and Zai Quan Qi above and below. Master Yu said: Holding at Qi Jiao means no winning and rebounding.) First Qi: Earth Qi migrates, Yin begins to condense, Qi begins to肃 (become solemn/cold), water freezes, Cold-Rain transforms. Diseases include internal heat and distension, swelling of face and eyes, propensity to sleep, rhinorrhea and epistaxis, sneezing and yawning, vomiting, yellow-red urine, and in severe cases, strangury. (Earth Qi migrating refers to the Final Qi of Zai Quan from the previous year transitioning to the First Qi of the current year; other Yun follow this pattern. The Guest Qi for the First Qi of Mao and You years is Tai Yin Damp-Earth, so Yin condenses and Rain transforms. The following text says: "What Jue Yin arrives is Wind generation, ending in肃." Qi beginning to肃 refers to the principal First Qi being Jue Yin.)