寒水加临于上。是以名草上焦。而阳复化于下也。民病热中者。君火之气。为寒气郁于内也。）三之气。天政布。风乃时
举。民病泣出。耳鸣掉眩。（三之气。乃司天之风气主令。是以天政布。风乃时举。民病泣出耳鸣掉眩。乃风病行于上也。）
四之气。溽暑湿热相薄。争于左之上。民病黄瘅而为 肿。（四之客气。乃少阴君火。主气乃太阴湿土。是以溽暑湿热相
薄。争于左之上者。谓少阴在司天厥阴之左也。按厥阴司天之间气。始于下之阳明。而交于太阳。少阳在泉之间气。始
于上之少阴。而交于太阴。故民病寒于右之下者。盖从下而上也。争于左之上者。谓从上而下也。是以间谷言太者。言
在上左右之少阴太阳。而及于太阴阳明。所谓数之始起于上而终于下也。故曰。食间谷以保其精。谓保四气主时之精气
也。又曰。食间谷以避虚邪。谓避左右间气之虚邪也。盖能保其精。则能避其邪矣。民病黄瘅 肿。皆湿热之为病。）五
之气。燥湿更胜。沉阴乃布。寒气及体。风雨乃行。（五之客气。乃太阴湿土。主气乃阳明燥金。是以燥湿更胜。沉阴布
而寒及体者。二气并主清寒也。太阴所至终为雨。阳明所主为凄鸣。故风雨乃行。）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。其病温厉。（终之主气。乃太阳寒水。而相火加临于上。故畏火司令。客
胜其主。是以阳气大化。流水不冰。少阳在泉之气大发。草感生长之气而生。人感温暖之气而舒。其病温厉者。所谓冬
温病也。）必折其郁气。资其化源。赞其运气。无使邪胜。（化源者。五运乃六气之生源。如少宫之运。厥阴司天。则土
气受郁矣。少商之运。少阳在泉。则金气受郁矣。故当折其致郁之气。以资五运之化源。以上六气相同。岁运不及。故
当赞助其运气。无使所不胜之邪胜之。以上不及之三气相同。）岁宜辛以调上。以咸调下。畏火之气。无妄犯之。（辛从
金化。以调风木之胜。咸从水化。以调火热之淫。厥阴不从标本。从中见少阳之火化。是一岁之中。皆火司令。故当畏
火之气。无妄犯之。）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。（厥阴
司气以温。用温无犯。少阳司气以热。用热无犯。食宜同法者。药食并宜也。）
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。（此言司天在泉之气。六期环转。而各有定位也。行有次者。少阳之右。阳明
治之。阳明之右。太阳治之。太阳之右。厥阴治之。厥阴之右。少阴治之。少阴之右。太阴治之。太阴之右。少阳治之。
六气终期。而六期环会也。止有位者。上下有位。左右有纪。一气各主六十日有奇也。以正月朔日平旦视之者。盖以寅
为岁之首。朔为月之首。寅为日之首。而起初气也。睹其司天在泉之定位。则知六气之所在矣。）运有余。其至先。运不
及。其至后。此天之道气之常也。运非有余。非不足。是谓正岁。其至当其时也。（运、谓六气之化运。如子午寅申辰戌
六岁主有余。其主岁主时之气。皆先天时而至。如丑未卯酉巳亥六岁主不及。其主岁至时之气。皆后天时而至。正岁、
谓岁会之纪。非太过。非不及。其气应时而至也。）帝曰。胜复之气。其常在也。灾眚时至。候也奈何。岐伯曰。非气化
者。是谓灾也。（此论五运之胜复而为灾眚者。何以候之。非气化者。谓非运气之化也。如丁卯丁酉岁。其运风清热。风
乃少角之气化。其清热乃胜复之气。此邪化也。是谓灾眚。徐振公曰。此篇论司天在上。在泉在下。而运化于中。故此
节论司天在泉之中。而兼论其运气。）帝曰。天地之数。终始奈何。岐伯曰。悉乎哉问也。是明道也。数之始。起于上而
终于下。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。故曰位时气月可知乎。所谓气
也。（天、谓司天。地、谓在泉。道、谓天地阴阳之道。数之始起于上者。谓数之始于一而起于天一也。终于下者。谓天
数之始于一而终于地六也。岁半之前。岁半之后者。谓天地之气。上下有位也。气交者。谓天地之气。上下相交也。位、
谓司天在泉。及左右间气之六位。气月、谓一气之各主两月也。愚谓司天在泉之六气。总属天一所生之真元。真元者。
精气也。气为阳。精为阴。一阴一阳。化生太少之四象。而共为六气也。天包乎地之外。故不曰在地而曰在泉。精通乎
天之上。故曰天有精也。六气循天而环转。故六期而环会。复通贯乎地之中。故上下交互也。故曰。食岁谷以全其真。
食间谷以保其精。真者。元真之气。精者。天一之精。是以上文曰。此天之道。气之常也。）帝曰。余司其事。则而行之。
不合其数。何也。岐伯曰。气用有多少。化洽有盛衰。衰盛多少。同其化也。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。燥清烟露。秋化同。云雨昏瞑埃。长夏化同。寒气霜雪冰。冬化同。此天地五
运六气之化。更用盛衰之常也。（此论五运六气。有同化之盛衰。是以有不合也。不合其数者。不合六气之数也。气用有
多少者。谓六气之用。有有余不足也。化洽有盛衰者。谓五运之化。有太过不及也。风热寒燥者。言阴阳之六气也。春
夏秋冬者。言角征宫商羽。主岁而主时也。风温春化同者。厥阴与角运同化也。热曛夏化同者。少阴少阳。与征运同化
也。胜与复同者。谓五运之胜与复气。亦与六气之相同也。如清金胜角木。其胜气即与阳明同。炎火复秋金。其复气即
与少阴少阳同也。此天地五运六气之化。更用盛衰之常。是以有不合也。如风温之多。合春化之盛。是气运同其化矣。
若六气之少。合五运之盛。五运之衰合六气之多。此盛衰更用而不合矣。此节论六气主岁主时之多少。又当审五运主岁
主时之盛衰。合而推之。斯得气运之微妙。）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。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。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。（此
太过而同地化者三运。合六气计六岁。）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。（此不及而同地化者三运。合六气计六年。）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。（此太过而同天化者三运。合六气计六年。）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。（此不及而同天化者三运。合六气计六年。）除此二十四岁。则不加不临也。
（言此二十四岁。则上下加临。余三十六岁。则不加不临也。）帝曰。加者何谓。岐伯曰。太过而加同天符。不及而加同
岁会也。（此言太过而同地化者。与天符相同。不及而同地化者。与岁会相同。）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。（言太过不及之十二岁。皆曰天符。然内有变行多少之分焉。多少
者。即太过不及之变也。太过者暴。不及者徐。暴者为病甚。徐者为病持。故有微甚死生之分焉。按马注引执法行令贵
人而言。然此节单论天符之有太过不及。前篇分别天符岁会太一天符。与此不相符合。）帝曰。夫子言用寒远寒。用热远
热。余未知其然也。愿闻何谓远。岐伯曰。热无犯热。寒无犯寒。从者和。逆者病。不可不敬畏而远之。所谓时兴六位
也。（兴、起也。此总言一岁之中。有应时而起之六位。各主六十日零八十七刻半。各有寒热温凉之四气。皆宜远而无犯
之。如初之气。天气尚寒。是宜用热。时值少阳相火司令。又当远此一位而无犯也。如二之气。天气已温。是宜用凉。
时值太阳寒水司令。又当远此一位而用凉也。每岁之六气皆然。从则和。逆则病。不可不敬畏而远之。）帝曰。温凉何如。
岐伯曰。司气以热。用热无犯。司气以寒。用寒无犯。司气以凉。用凉无犯。司气以温。用温无犯。间气同其主无犯。
异其主则小犯之。是谓四畏。必谨察之。（此分论司天在泉及间气之无犯也。如少阴在上。司气以热。而用热者。又当远
此少阴之热而无犯也。如阳明在泉。司气以凉。而用凉者。又当远此阳明之凉而无犯也。余气皆然。如间气与司天在泉
之主气相同者。不可犯。与主气异者。则小犯之。假如少阳司天。初气乃少阴君火。是与司天之气相同。无犯其热。如
少阴在泉。四之气乃太阳寒水。是与主气相异。可少用热而小犯之。是谓寒热温凉之四畏。不可不谨察也。）帝曰。善。
其犯者何如。岐伯曰。天气反时。则可根据时。及胜其主则可犯。以平为期。而不可过。是谓邪气反胜者。（天气反时者。
如司气以热。而天气反凉。是当根据时而用温矣。如司气以热。而寒反胜之。又可用热而犯主气之热矣。然只以气平为期。
不可过用。以伤司气之元真。是谓邪气反胜者。则可犯也。）故曰。无失天信。无逆气宜。无翼其胜。无赞其复。是谓至
治。（天信、谓气之应时而至者。无差失而妄犯之。六气各有所宜而不可逆。有胜气。又宜折之而无翼其胜。有复气。又
当抑之而无赞其复。调之正味。使上下合德。无相夺伦。五运和平。勿乖其政。是谓主治。）
帝曰。善。五运气行。主岁之纪。其有常数乎。岐伯曰。臣请次之。（此章与上章大义相同。前以太阳为始。序三阳
三阴之六气。以角运为初。序角征宫商羽之五音。而年岁有所不齐也。故今以天干始于甲。地支始于子。从甲子而至癸
巳。三十岁而为一纪。复从甲午而至癸亥。六十岁而为一周。斯岁运始顺。故复次之。）
甲子 甲午岁
上少阴火。中太宫土运。下阳明金。热化二。（天一生水。地六成之。地二生火。天七成之。天三生木。地八成之。
地四生金。天九成之。天五生土。地十成之。天干始于甲。地支始于子。故其数从生始。）雨化五。（此运居其中。太过
者其数成。不及者其数生。雨为土化。土常以生。故其数五。）燥化四。（乃己卯己酉也。己主不及。故其数生。）所谓正
化日也。（无胜复之邪化。故为正化。所谓日者。以一运统主一岁。而五运又以角木为初。羽水为终。各分主七十二日有
奇也。）其化上咸寒。中苦热。下酸热。所谓药食宜也。（上、谓司天。下、谓在泉。中、谓化运。君火司天。故宜咸寒
以制化。太阴湿土运化于中。故宜苦以燥湿。热以温阴。阳明清凉在泉。故宜酸以助收。热以温凉。药食并相宜也。此
即上章宜苦燥之温之。食宜同法之义。余岁俱仿此。）
乙丑 乙未岁
上太阴土。中少商金运。下太阳水。热化寒化胜复同。所谓邪气化日也。（不及之运有胜复。金运不及。火热胜之。
金之子寒水来复。有胜复之邪气。故为邪化。所谓日者。谓胜气在胜彼所主之七十二日。复气在复我所司之七十二日。
此即上章清热胜复同。其运风清热之义。余不及岁俱准此。）灾七宫。（按九宫分野。七乃兑宫。金运不及。为热寒胜复。
故主灾眚在于兑之西方。上章以太过之岁而主民病。此以不及之岁而言灾眚。盖太过之气暴。不及之气徐。病甚而灾微
也。）湿化五。（乙主不及。故其数生。按乙运不及。则丑未之司天在泉。亦主不及。气运之同也。）清化四。（运不及。
故其数生。余不及岁俱准此。）寒化六。（乃庚辰庚戌也。庚主太过。故其数成。）所谓正化日也。（湿化五。清化四。寒
化六。皆主正化。无胜复之邪气也。五运之气。又各分主七十二日。司天在泉之气。各主六十日而有奇。）其化上苦热。
中酸和。下甘热。所谓药食宜也。（金气主收。故宜酸以收之。和者。谓五运之气。虽各主一岁。而一岁之中。又有生长
化收藏之五运。故又宜五味以和之。甘为土味。能制化寒水。）
丙寅 丙申岁
上少阳相火。中太羽水运。下厥阴木。火化二。（火临于上。水承制之。故主不及。）寒化六。（运太过。故其数成。
余太过运俱准此。）风化三。（乃辛巳辛亥也。巳亥主不及。故其数生。）所谓正化日也。其化上咸寒。中咸温。下辛温。
所谓药食宜也。（水运主咸。而以咸助之。后之化运。多用和助之味。所谓折其郁气。资其化源也。）
丁卯 丁酉岁
上阳明金。中少角木运。下少阴火。清化热化胜复同。所谓邪气化日也。（清主胜气。热乃复气。）灾三宫。（三宫、主震
Cold Water Qi descends to the upper position. Therefore, it is named "Grass Upper Jiao" (Upper Burner), while Yang Qi recovers and transforms in the lower position. The people are prone to suffer from *Re Zhong* (Heat in the Middle) disease, which occurs because the Qi of Jun Fire (Ministerial Fire) is constrained internally by Cold Qi.) During the Third Qi phase, the Heavenly Government spreads, and Wind rises at its proper time. The people experience tearing, tinnitus, tremors, and dizziness. (The Third Qi phase is governed by the Wind Qi of the Si Tian (Heavenly Sovereign). Therefore, the Heavenly Government spreads, and Wind rises at its proper time. The tearing, tinnitus, tremors, and dizziness experienced by the people indicate that Wind pathology is manifesting in the upper part of the body.)
During the Fourth Qi phase, humid heat and summer heat press against each other, contending in the upper left. The people are prone to jaundice accompanied by edema. (The Ke Qi (Guest Qi) of the Fourth phase is Shao Yin Jun Fire, while the Zhu Qi (Host Qi) is Tai Yin Damp Earth. Thus, humid heat and summer heat press against each other. The phrase "contending in the upper left" refers to Shao Yin Jun Fire being located to the left of the Si Tian Ju Yin Wind Wood. According to the pattern of interstitial Qi when Ju Yin governs the Si Tian, it begins with Yang Ming below and transitions to Tai Yang; when Shao Yang governs the Zai Quan (Earthly Sovereign), it begins with Shao Yin above and transitions to Tai Yin. Hence, when the people feel cold in the lower right, it is because Qi moves upward from below. The phrase "contending in the upper left" means Qi moves downward from above. Therefore, the *Nei Jing* mentions consuming "Jian Gu" (interstitial grains), referring to grains corresponding to the Shao Yin and Tai Yang Qi in the upper left and right positions, as well as those involving Tai Yin and Yang Ming. This is what is meant by "the number begins above and ends below." Thus, it is said that consuming Jian Gu preserves Jing Essence, meaning preserving the Jing Essence of the four seasonal Host Qi. It is also said that consuming Jian Gu avoids empty evil, meaning avoiding the empty evil brought by the left and right interstitial Qi. If one can preserve Jing Essence, one can avoid evil. Jaundice and edema in the people are diseases caused by damp-heat.)
During the Fifth Qi phase, dryness and dampness alternate in dominance, deep Yin Qi spreads, cold air invades the body, and wind and rain follow. (The Ke Qi of the Fifth phase is Tai Yin Damp Earth, while the Zhu Qi is Yang Ming Dry Metal. Thus, dryness and dampness alternate in dominance. The spreading of deep Yin and the invasion of cold occur because both Qi govern clear and cold conditions. When Tai Yin Qi reaches its end, it manifests as rain; when Yang Ming Qi governs, it manifests as desolate sounds. Therefore, wind and rain follow.)
During the Final Qi phase, Fei Huo (Fearful Fire, i.e., Ministerial Fire) takes command, Yang Qi undergoes great transformation, hibernating insects emerge, flowing water does not freeze, Earth Qi erupts vigorously, grass grows, and humans feel comfortable. However, warm diseases and epidemics may occur. (The Zhu Qi of the Final phase is Tai Yang Cold Water, but Xiang Huo (Ministerial Fire) descends to the upper position, so Fei Huo takes command. Because Guest Qi overcomes Host Qi, Yang Qi undergoes great transformation, and flowing water does not freeze. The Qi of Shao Yang Zai Quan erupts vigorously; grass grows by sensing the Qi of growth, and humans feel comfortable by sensing the warm Qi. The occurrence of warm diseases and epidemics is what is referred to as "Winter Warm Disease".)
One must suppress constrained Qi, nourish the source of transformation, assist the Yun Qi (Luck Qi), and prevent evil Qi from gaining dominance. (The "source of transformation" refers to the Five Yun being the source of the Six Qi. For example, in the Shao Gong Yun, if Ju Yin governs Si Tian, then Earth Qi becomes constrained; in the Shao Shang Yun, if Shao Yang governs Zai Quan, then Metal Qi becomes constrained. Therefore, one should suppress the Qi causing constraint to nourish the source of transformation of the Five Yun. The above six Qi situations are identical. Since the Annual Yun is deficient, one should assist its Yun Qi to prevent the unconquering evil from dominating. The three Qi phases for years with deficient Yun are identical.)
For the year, it is suitable to use Pungent (Xin) flavors to regulate the upper part and Salty (Xian) flavors to regulate the lower part. One should not rashly violate the Qi of Fei Huo. (Pungent transforms via Metal to regulate the excess of Wind Wood; Salty transforms via Water to regulate the excessive flooding of Heat and Fire. Ju Yin does not follow the root or branch but follows the middle-presentation Shao Yang Fire transformation. Thus, throughout the year, Fire Qi commands. Therefore, one should fear the Qi of Fire and not rashly violate it.)
When using Warm therapies, avoid the Warm season; when using Hot therapies, avoid the Hot season; when using Cool therapies, avoid the Cool season; when using Cold therapies, avoid the Cold season. Dietary choices should follow the same principles. If there are anomalies (conditions contrary to the season), act contrary to the norm. This is the correct way. Violating this leads to disease. (When Ju Yin governs, the Qi is Warm; do not violate Warmth. When Shao Yang governs, the Qi is Hot; do not violate Heat. Dietary choices should follow the same principle, meaning both medicine and food are suitable. This applies similarly.)
The Yellow Emperor said: Excellent. What you have said is indeed comprehensive. However, how can we understand its correspondence to reality? Qi Bo said: Your question is illuminating! The Six Qi move in sequence and stop at fixed positions. Therefore, usually on the first day of the first lunar month at dawn, one observes them. By seeing their positions, one knows where they are. (This refers to the Si Tian and Zai Quan Qi, which rotate through six periods, each having a fixed position. "Moving in sequence" means: To the right of Shao Yang is Yang Ming; to the right of Yang Ming is Tai Yang; to the right of Tai Yang is Ju Yin; to the right of Ju Yin is Shao Yin; to the right of Shao Yin is Tai Yin; to the right of Tai Yin is Shao Yang. The six Qi complete their cycle, and the six periods converge. "Stopping at fixed positions" means there are positions above and below, and guidelines to the left and right; each Qi governs for more than sixty days. Observing on the first day of the first lunar month at dawn is because Yin is the beginning of the year, Shuo (new moon) is the beginning of the month, and Yin is the beginning of the day, initiating the First Qi. By observing the fixed positions of Si Tian and Zai Quan, one knows the location of the Six Qi.)
If Yun is surplus, its arrival is early; if Yun is deficient, its arrival is late. This is the constant law of Heaven and Qi. If Yun is neither surplus nor deficient, it is called a Zheng Sui (Correct Year), and its arrival is at the appropriate time. (Yun refers to the transformational movement of the Six Qi. For example, in the Zi, Wu, Yin, Shen, Chen, Xu years, the Yun is surplus; the Qi governing the year and season arrives before the celestial timing. In the Chou, Wei, Mao, You, Si, Hai years, the Yun is deficient; the Qi governing the year and season arrives after the celestial timing. A Zheng Sui refers to a Sui Hui (Year Commander) year, neither excessive nor deficient, where Qi arrives according to time.)
The Yellow Emperor said: Winning and retaliating Qi exist constantly. When disasters occur, how are the signs observed? Qi Bo said: That which does not conform to Qi transformation is called a disaster. (This discusses how winning and retaliating movements of the Five Yun become disasters and how to observe them. "Not conforming to Qi transformation" means it is not the normal transformation of Yun Qi. For example, in Ding Mao and Ding You years, the Yun is Wind Clearing Heat. Wind is the transformation of Shao Jue (Minor Ang); Clearing Heat is the winning and retaliating Qi. This is evil transformation, called a disaster. Xu Zhen Gong said: This chapter discusses Si Tian above, Zai Quan below, and Yun transforming in the middle. Thus, this section discusses within Si Tian and Zai Quan, also mentioning Yun Qi.)
The Yellow Emperor said: What is the beginning and end of the numbers of Heaven and Earth? Qi Bo said: Your question is detailed! This clarifies the Dao. The number begins above and ends below. Before the middle of the year, Heaven Qi governs; after the middle of the year, Earth Qi governs. Heaven and Earth interact, and Qi Jiao (Qi Intersection) governs. The annual cycle is completed. Thus, it is said: Can positions, times, Qi, and months be known? This is what is meant by "Qi". (Heaven refers to Si Tian; Earth refers to Zai Quan; Dao refers to the Dao of Yin and Yang of Heaven and Earth. The number beginning above means it starts from One and arises from Tian Yi (Heaven One); ending below means it starts from One and ends at Di Liu (Earth Six). Before and after the middle of the year refers to the fixed positions of Heaven and Earth Qi. Qi Jiao refers to the intersection of Heaven and Earth Qi. Position refers to the six positions of Si Tian, Zai Quan, and interstitial Qi. Qi Month refers to each Qi governing two months. I believe the Six Qi of Si Tian and Zai Quan all belong to the True Yuan generated by Tian Yi. True Yuan is Jing Essence. Qi is Yang, Jing is Yin. One Yin and One Yang generate the Four Images of Shao and Tai, forming the Six Qi. Heaven envelops Earth externally, hence it is not called "on Earth" but "Zai Quan" (Spring of Earth). Jing penetrates above Heaven, hence it is said "Heaven has Jing". The Six Qi circulate around Heaven, hence the six periods converge. They also penetrate through the middle of Earth, hence Heaven and Earth interact. Thus, it is said: Eat Sui Gu (Annual Grains) to preserve True Yuan; eat Jian Gu (Interstitial Grains) to protect Jing. True Yuan is Yuan Zhen Qi; Jing is Tian Yi Jing. Hence, earlier it was said: This is the Way of Heaven, the constant of Qi.)
The Yellow Emperor said: I manage affairs and follow the rules, yet they do not match the numbers. Why? Qi Bo said: The usage of Qi has degrees of abundance and scarcity; transformation and harmony have waxing and waning. Waxing, waning, abundance, and scarcity align with their transformations. The Yellow Emperor said: I wish to hear about "Same Transformation". What is it? Qi Bo said: Wind and warmth correspond to Spring transformation; Heat, haze, confusion, and fire correspond to Summer transformation; Winning and Retaliating Qi correspond to each other; Dryness, clarity, smoke, and dew correspond to Autumn transformation; Clouds, rain, darkness, and dust correspond to Late Summer transformation; Cold air, frost, snow, and ice correspond to Winter transformation. This is the constant alternation of waxing and waning in the transformations of Heaven and Earth's Five Yun and Six Qi. (This discusses the waxing and waning of Same Transformation in Five Yun and Six Qi, leading to discrepancies. "Not matching the numbers" means not matching the number of Six Qi. "Qi usage has abundance/scarcity" means the application of Six Qi has surplus/deficiency. "Transformation/harmony has waxing/waning" means the transformation of Five Yun has excess/deficiency. Wind, Heat, Cold, Dryness refer to the Six Qi of Yin and Yang. Spring, Summer, Autumn, Winter refer to Jue, Zhi, Gong, Shang, Yu, governing the year and season. Wind/Warmth corresponding to Spring means Ju Yin and Jue Yun transform together. Heat/Haze corresponding to Summer means Shao Yin/Shao Yang and Zhi Yun transform together. Winning/Retaliating corresponding means the winning and retaliating Qi of Five Yun also correspond to the Six Qi. For example, if Clear Metal wins over Ang Wood, its winning Qi corresponds to Yang Ming; if Blazing Fire retaliates against Autumn Metal, its retaliating Qi corresponds to Shao Yin/Shao Yang. This is the constant alternation of waxing/waning in Heaven and Earth's Five Yun and Six Qi, hence discrepancies. If Wind/Warmth is abundant, matching the prosperity of Spring, Qi and Yun transform together. If Six Qi is scarce, matching Five Yun's abundance; or Five Yun is weak, matching Six Qi's abundance, this is alternating waxing/waning without matching. This section discusses the abundance/scarcity of Six Qi governing year/season, and one must examine the waxing/waning of Five Yun governing year/season, combining them to deduce the subtleties of Qi and Yun.)
The Yellow Emperor said: When Five Yun matches Heaven Transformation, it is called Tian Fu (Heavenly符). I know this. I wish to know what "Same Earth Transformation" means. Qi Bo said: There are three cases of Excess matching Heaven Transformation, and three cases of Deficiency matching Heaven Transformation. There are three cases of Excess matching Earth Transformation, and three cases of Deficiency matching Earth Transformation. These total twenty-four years. The Yellow Emperor said: I wish to hear the specifics. Qi Bo said: In Jia Chen and Jia Xu years, Tai Gong Earth Yun descends to add Tai Yin Damp Earth; in Ren Yin and Ren Shen years, Tai Jue Wood Yun descends to add Ju Yin Wind Wood; in Geng Zi and Geng Wu years, Tai Shang Metal Yun descends to add Yang Ming Dry Metal. These are three such years. (These three Yun are Excess matching Earth Transformation, totaling six years when combined with Six Qi.) In Gui Si and Gui Hai years, Shao Zhi Fire Yun descends to add Shao Yang Ministerial Fire; in Xin Chou and Xin Wei years, Shao Yu Water Yun descends to add Tai Yang Cold Water; in Gui Mao and Gui You years, Shao Zhi Fire Yun descends to add Shao Yin Jun Fire. These are three such years. (These three Yun are Deficiency matching Earth Transformation, totaling six years when combined with Six Qi.) In Wu Zi and Wu Wu years, Tai Zhi Fire Yun ascends to descend upon Shao Yin Jun Fire; in Wu Yin and Wu Shen years, Tai Zhi Fire Yun ascends to descend upon Shao Yang Ministerial Fire; in Bing Chen and Bing Xu years, Tai Yu Water Yun ascends to descend upon Tai Yang Cold Water. These are three such years. (These three Yun are Excess matching Heaven Transformation, totaling six years when combined with Six Qi.) In Ding Si and Ding Hai years, Shao Jue Wood Yun ascends to descend upon Ju Yin Wind Wood; in Yi Mao and Yi You years, Shao Shang Metal Yun ascends to descend upon Yang Ming Dry Metal; in Ji Chou and Ji Wei years, Shao Gong Earth Yun ascends to descend upon Tai Yin Damp Earth. These are three such years. (These three Yun are Deficiency matching Heaven Transformation, totaling six years when combined with Six Qi.) Except for these twenty-four years, there is no addition or descent. (It says for these twenty-four years, there is upper/lower addition/descent; for the remaining thirty-six years, there is no addition or descent.)
The Yellow Emperor said: What is "Addition"? Qi Bo said: Excess addition is the same as Tian Fu; Deficiency addition is the same as Sui Hui. (This says Excess matching Earth Transformation is the same as Tian Fu; Deficiency matching Earth Transformation is the same as Sui Hui.) The Yellow Emperor said: What is "Descent"? Qi Bo said: Both Excess and Deficiency are called Tian Fu, but the movement varies in degree, symptoms vary in severity, and life/death vary in timing. (It says the twelve years of Excess and Deficiency are all called Tian Fu. However, there is a distinction in the degree of variation. Variation refers to the change of Excess and Deficiency. Excess is sudden; Deficiency is gradual. Sudden changes lead to severe illness; gradual changes lead to persistent illness. Hence, there is a distinction in severity and life/death. Note: Ma's commentary cites officials enforcing laws and nobles, but this section only discusses Excess/Deficiency in Tian Fu, which differs from the previous chapter distinguishing Tian Fu, Sui Hui, and Tai Yi Tian Fu.)
The Yellow Emperor said: You mentioned "avoid Cold with Cold, avoid Heat with Heat". I do not understand why. I wish to know what "Avoid" means. Qi Bo said: Do not violate Heat with Heat; do not violate Cold with Cold. Compliance brings harmony; violation brings disease. One must revere and avoid them. This is called the six positions rising with the season. (Rising means arising. This generally states that in a year, there are six positions arising with the season, each governing 60 days and 87.5 ke, possessing four Qi of Cold, Heat, Warmth, and Coolness. All should be avoided without violation. For example, in the First Qi, Heaven Qi is still cold, so Hot therapy is suitable, but Shao Yang Ministerial Fire commands, so one should avoid this position without violation. In the Second Qi, Heaven Qi is warm, so Cool therapy is suitable, but Tai Yang Cold Water commands, so one should avoid this position and use Cool therapy. This applies to all six Qi of each year. Compliance brings harmony; violation brings disease. One must revere and avoid them.)
The Yellow Emperor said: What about Warmth and Coolness? Qi Bo said: If the governing Qi is Hot, do not violate with Hot; if Cold, do not violate with Cold; if Cool, do not violate with Cool; if Warm, do not violate with Warm. Interstitial Qi same as Host does not violate; different from Host allows slight violation. This is called the "Four Fears". One must carefully observe. (This separately discusses non-violation of Si Tian, Zai Quan, and interstitial Qi. For example, if Shao Yin is above, governing Qi is Hot, and one uses Hot therapy, one should further avoid violating Shao Yin's Heat. If Yang Ming is below, governing Qi is Cool, and one uses Cool therapy, one should further avoid violating Yang Ming's Coolness. Other Qi are similar. If Interstitial Qi is the same as the Host Qi of Si Tian/Zai Quan, do not violate; if different, slight violation is allowed. For instance, if Shao Yang governs Si Tian, the First Qi is Shao Yin Jun Fire, which is the same as Si Tian Qi, so do not violate Heat. If Shao Yin governs Zai Quan, the Fourth Qi is Tai Yang Cold Water, which is different from Host Qi, so one can slightly use Heat and slightly violate. This is the Four Fears of Cold, Heat, Warmth, and Coolness, which must be carefully observed.)
The Yellow Emperor said: Excellent. What if one violates? Qi Bo said: If Heaven Qi is contrary to the season, one can follow the season. If it overcomes the Host, one can violate. Aim for balance, and do not exceed. This is called Evil Qi counter-winning. (If Heaven Qi is contrary to the season, e.g., governing Qi is Hot but Heaven Qi is actually Cool, one should follow the season and use Warmth. If governing Qi is Hot but Cold counter-wins, one can use Heat and violate the Host Qi's Heat. However, aim only for Qi balance, do not exceed, to avoid damaging the True Yuan of the Governing Qi. This is called Evil Qi counter-winning, which can be violated.)
Therefore, it is said: Do not lose Heavenly Trust; do not go against Qi suitability; do not assist Winning Qi; do not sponsor Retaliating Qi. This is called Supreme Governance. (Heavenly Trust means Qi arriving on time without error or rash violation. Each of the Six Qi has its suitability and should not be violated. If there is Winning Qi, it should be suppressed without assisting its victory; if there is Retaliating Qi, it should be restrained without sponsoring its retaliation. Adjust with correct flavors, making Heaven and Earth harmonious, without usurping order. Let the Five Yun be peaceful, not deviating from governance. This is called Main Governance.)
The Yellow Emperor said: Excellent. As the Five Yun Qi moves, does the chronology of the governing year have a constant number? Qi Bo said: Please allow me to list them. (This chapter shares the same main idea as the previous one. Previously, starting with Tai Yang, the Six Qi of Three Yang and Three Yin were listed, starting with Jue Yun, the five tones Jue, Zhi, Gong, Shang, Yu were listed, but years varied. Now, starting Heavenly Stems with Jia and Earthly Branches with Zi, from Jia Zi to Gui Si, thirty years form one Ji (cycle); from Jia Wu to Gui Hai, sixty years form one Zhou (complete cycle). Thus, the Annual Yun proceeds smoothly, so I list them again.)
**Jia Zi / Jia Wu Years:**
Upper: Shao Yin Fire; Middle: Tai Gong Earth Yun; Lower: Yang Ming Metal. Heat Transformation: Two. (Heaven generates Water with One, Earth completes it with Six; Earth generates Fire with Two, Heaven completes it with Seven; Heaven generates Wood with Three, Earth completes it with Eight; Earth generates Metal with Four, Heaven completes it with Nine; Heaven generates Earth with Five, Earth completes it with Ten. Heavenly Stems start with Jia, Earthly Branches with Zi, so numbers start from generation.) Rain Transformation: Five. (This Yun is in the middle. Excess uses completion numbers, deficiency uses generation numbers. Rain is Earth transformation; Earth always uses generation, so its number is Five.) Dryness Transformation: Four. (Refers to Ji Mao/Ji You years. Ji indicates deficiency, so its number is generation.) This is called Zheng Hua Ri (Correct Transformation Days). (No winning/retaliating evil transformation, so it is Correct Transformation. "Days" means one Yun governs the whole year, and the Five Yun start with Jue Wood and end with Yu Water, each governing more than 72 days.) Its transformation: Upper suitable for Salty-Cold; Middle suitable for Bitter-Hot; Lower suitable for Sour-Hot. This is suitable for medicine and food. (Upper refers to Si Tian; Lower to Zai Quan; Middle to Transforming Yun. Jun Fire governs Si Tian, so Salty-Cold is suitable to control it. Tai Yin Damp Earth transforms in the middle, so Bitter is suitable to dry dampness, and Hot to warm Yin. Yang Ming Coolness governs Zai Quan, so Sour is suitable to aid gathering, and Hot to warm coolness. Medicine and food are both suitable. This is the meaning of "suitable for Bitter/Drying/Warming" and "food follows the same method" from the previous chapter. Other years follow this model.)
**Yi Chou / Yi Wei Years:**
Upper: Tai Yin Earth; Middle: Shao Shang Metal Yun; Lower: Tai Yang Water. Heat/Cold Winning/Retaliating are the same. This is called Xie Hua Ri (Evil Transformation Days). (Deficient Yun has winning/retaliating. Metal Yun is deficient, so Fire/Heat wins, and Water (child of Metal) retaliates. With winning/retaliating evil Qi, it is Evil Transformation. "Days" means Winning Qi governs the 72 days of the defeated Qi, and Retaliating Qi governs the 72 days of the defended Qi. This is the meaning of "Clearing Heat Winning/Retaliating same, Yun Wind/Clearing Heat" from the previous chapter. Other deficient years follow this.) Disaster in Palace Seven. (According to Nine Palaces distribution, Seven is Dui Palace. Metal Yun deficiency leads to Heat/Cold winning/retaliating, so disaster affects Dui West. Previous chapter discussed people's diseases in Excess years; this discusses disasters in Deficient years. Excess Qi is sudden; Deficient Qi is gradual. Illness is severe, disaster is minor.) Dampness Transformation: Five. (Yi indicates deficiency, so number is generation. Yi Yun deficiency means Chou/Wei Si Tian/Zai Quan also indicate deficiency, consistent Qi/Yun.) Clarity Transformation: Four. (Yun is deficient, so number is generation. Other deficient years follow this.) Cold Transformation: Six. (Refers to Geng Chen/Geng Xu years. Geng indicates excess, so number is completion.) This is called Zheng Hua Ri. (Dampness Five, Clarity Four, Cold Six all govern Correct Transformation, without winning/retaliating evil Qi. Five Yun Qi each governs 72 days. Si Tian/Zai Quan Qi each governs more than 60 days.) Its transformation: Upper suitable for Bitter-Hot; Middle suitable for Sour-Harmonizing; Lower suitable for Sweet-Hot. This is suitable for medicine and food. (Metal Qi governs gathering, so Sour is suitable to gather it. Harmonizing means although Five Yun Qi each governs a year, within a year there are Growth, Transformation, Harvest, Storage of Five Yun, so Five Flavors are suitable to harmonize them. Sweet is Earth flavor, capable of controlling Cold Water.)
**Bing Yin / Bing Shen Years:**
Upper: Shao Yang Ministerial Fire; Middle: Tai Yu Water Yun; Lower: Ju Yin Wood. Fire Transformation: Two. (Fire descends above, Water controls it, so it indicates deficiency.) Cold Transformation: Six. (Yun is excess, so number is completion. Other excess Yun follow this.) Wind Transformation: Three. (Refers to Xin Si/Xin Hai years. Si/Hai indicate deficiency, so number is generation.) This is called Zheng Hua Ri. Its transformation: Upper suitable for Salty-Cold; Middle suitable for Salty-Warm; Lower suitable for Pungent-Warm. This is suitable for medicine and food. (Water Yun governs Salty, aided by Salty. Subsequent transforming Yun often use harmonizing/aiding flavors. This is suppressing constrained Qi and nourishing the source of transformation.)
**Ding Mao / Ding You Years:**
Upper: Yang Ming Metal; Middle: Shao Jue Wood Yun; Lower: Shao Yin Fire. Clear/Hot Winning/Retaliating are the same. This is called Xie Hua Ri. (Clear governs Winning Qi, Hot is Retaliating Qi.) Disaster in Palace Three. (Palace Three governs Zhen