| | 六元正紀... : |
黃帝問曰：六化六變，勝復淫治，甘苦辛鹹酸淡先後，余知之矣。夫五運之化，或從五氣，或逆五氣，或從天氣而逆地氣，或從地氣而逆天氣，或相得，或不相得，余未能明其事。欲通天之紀，從地之理，和其運，調其化，使上下合德，無相奪倫，天地升降，不失其宜，五運宣行，勿乖其政，調之正味，從逆柰何。歧伯稽首再拜對曰：昭乎哉問也。此天地之綱紀，變化之淵源，非聖帝孰能窮其至理歟，臣雖不敏，請陳其道，令終不滅，久而不易。帝曰：願夫子推而次之，從其類序分其部主，別其宗司，昭其氣數，明其正化，可得聞乎。歧伯曰：先立其年以明其氣，金木水火土運行之數，寒暑燥濕風火臨御之化，則天道可見，民氣可調，陰陽卷舒，近而無惑，數之可數者，請遂言之。 |
| | The Yellow Emperor asked: I know about the six transformations and six changes, the dominance and restoration of climatic influences, and the order of sweetness, bitterness, pungency, saltiness, sourness, and blandness. Regarding the transformations of the Five Periodic Cycles, sometimes they follow the Five Climatic Influences and sometimes they oppose them; at times they follow Heaven's qi but oppose Earth's qi, or vice versa. Sometimes they are harmonious with each other, and sometimes not. I have yet to fully understand these matters. I wish to understand the principles of Heaven's order, follow the patterns of Earth, harmonize their cycles, regulate their transformations, so that Heaven and Earth may act in concert without violating each other's proper roles. The ascending and descending movements of Heaven and Earth should not deviate from what is appropriate; the Five Periodic Cycles must circulate freely without contradicting their natural order. By adjusting to the correct flavors, how can one distinguish between following or opposing these influences? Qibo bowed respectfully and replied: What a clear and profound question! This is the framework of Heaven and Earth, the origin of all transformations. Who but a sage emperor could fully grasp its ultimate principles? Although I am not particularly wise, I shall explain the way so that it remains unaltered through time and endures without change. The Emperor said: I hope you, Master, will elaborate and arrange them in order. Please classify them according to their categories, distinguish their respective authorities, clarify their governing principles, reveal the nature of their qi and numbers, and explain their normal transformations. Would it be possible for me to hear this? Qibo said: First, establish the year to clarify its qi. Understand the numerical patterns of the Metal, Wood, Water, Fire, and Earth Cycles; comprehend the transformations brought by Cold, Heat, Dryness, Dampness, Wind, and Fire as they govern in turn. Then the principles of Heaven will become evident, human qi can be regulated, Yin and Yang will expand and contract clearly without confusion. As for those patterns that can be counted, I shall now explain them.
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| | 六元正紀... : |
帝曰：太陽之政柰何。歧伯曰：辰戌之紀也。 |
| | The Emperor asked: What is the nature of Taiyang's governance? Qibo said: It belongs to the years marked by Chen and Xu.
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| | 六元正紀... : |
太陽，太角，太陰，壬辰，壬戌，其運風，其化鳴紊啟拆，其變振拉摧拔，其病眩掉目瞑。 |
| | Taiyang, Taijiao, Taiyin, Renchen, Renxu. Its movement is Wind; its transformation manifests as the stirring of chaos and the breaking apart of things; its changes bring shaking, pulling, destruction, and uprooting; its illnesses include dizziness, trembling, and blindness or dim vision.
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| | 六元正紀... : |
太角，少徵，太宮，少商，太羽。 |
| | Taijiao, Shaozheng, Taigong, Shaoshang, Taiyu.
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| | 六元正紀... : |
太陽，太徵，太陰，戊辰，戊戌，同正徵，其運熱，其化暄暑鬱燠，其變炎烈沸騰，其病熱鬱。 |
| | Taiyang, Taizheng, Taiyin, Wuchen, Wuxu. Same as the standard Zheng tone. Its movement is Heat; its transformation brings warmth and stifling heat; its changes manifest as intense fire and boiling; its illnesses are due to internal heat congestion.
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| | 六元正紀... : |
太徵，少宮，太商，少羽，少角。 |
| | Taizheng, Shaogong, Taishang, Shaoyu, Shaojiao.
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| | 六元正紀... : |
太陽，太宮，太陰，甲辰歲會，甲戌歲會其運陰埃，其化柔潤重澤，其變震驚飄驟，其病濕下重。 |
| | Taiyang, Taigong, Taiyin. Jiachen Suuihui, Jiaxu Suuihui. Its movement is Yin Ai (dust and obscurity); its transformation brings softness, moisture, and abundant dew; its changes manifest as shaking, startling winds, and sudden downpours; its illnesses involve dampness affecting the lower body and heaviness.
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| | 六元正紀... : |
太宮，少商，太羽，太角，少徵。 |
| | Taigong, Shaoshang,Taiyu, Taijiao, Shaozheng.
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| | 六元正紀... : |
太陽，太商，太陰，庚辰，庚戌，其運涼，其化霧露蕭飋，其變肅殺凋零，其病燥背瞀胸滿。 |
| | Taiyang, Taishang, Taiyin, Gengchen, Gengxu. Its movement is Coolness; its transformation brings mist and dew with a bleak atmosphere; its changes manifest as dryness, killing, and decay; its illnesses involve Dryness affecting the back, confusion of vision, and chest fullness.
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| | 六元正紀... : |
太商，少羽，少角，太徵，少宮。 |
| | Taishang, Shaoyu,Shaojiao, Taizheng,Shaogong.
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| | 六元正紀... : |
太陽，太羽，太陰，丙辰天符，丙戌天符，其運寒，其化凝慘凓冽，其變冰雪霜雹，其病大寒留於谿谷。 |
| | Taiyang, Taiyu, Taiyin. Bingchen Tiandou,Bingxu Tiandou. Its movement is Cold; its transformation brings condensation, bleakness, and piercing cold; its changes manifest as snow, ice, frost, and hail; its illnesses involve intense cold remaining in the joints and valleys of the body.
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| | 六元正紀... : |
太羽，太角，少徵，太宮，少商。 |
| | Taiyu, Taijiao,Shaozheng,Taigong,Shaoshang.
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| | 六元正紀... : |
凡此太陽司天之政，氣化運行先天，天氣肅，地氣靜，寒臨太虛，陽氣不令，水土合德，上應辰星鎮星。其穀玄黅，其政肅，其令徐。寒政大舉，澤無陽燄，則火發待時。少陽中治，時雨迺涯，止極雨散，還於太陰，雲朝北極，濕化迺布，澤流萬物，寒敷于上，雷動于下，寒濕之氣，持於氣交。民病寒濕，發肌肉萎足痿不收濡寫血溢。初之氣，地氣遷，氣迺大溫，草迺早榮，民迺厲，溫病迺作，身熱頭痛嘔吐，肌腠瘡瘍。二之氣，大涼反至，民迺慘，草迺遇寒，火氣遂抑，民病氣鬱中滿，寒迺始。三之氣，天政布，寒氣行，雨迺降，民病寒，反熱中，癰疽注下，心熱瞀悶，不治者死。四之氣，風濕交爭，風化為雨，迺長迺化迺成，民病大熱，少氣肌肉萎足痿，注下赤白。五之氣，陽復化，草迺長，迺化迺成，民迺舒。終之氣，地氣正，濕令行，陰凝太虛，埃昏郊野，民迺慘悽，寒風以至，反者孕迺死。故歲宜苦以燥之溫之，必折其鬱氣，先資其化源，抑其運氣，扶其不勝，無使暴過而生其疾，食歲穀以全其真，避虛邪以安其正。適氣同異，多少制之，同寒濕者燥熱化，異寒濕者燥濕化，故同者多之，異者少之，用寒遠寒，用涼遠涼，用溫遠溫，用熱遠熱，食宜同法。有假者反常，反是者病，所謂時也。 |
| | All these are the governing influences of Taiyang as it presides over Heaven. The qi, transformation, and movement occur in advance of their time; Heaven's qi is severe, Earth's qi is tranquil; Cold dominates the vast emptiness, while Yang qi does not prevail. Water and Earth harmonize in virtue, corresponding above to the stars Chenxing and Zhenxing. Its grains are xuan (black) and cheng (yellow); its administration is severe; its commands proceed slowly. When the Cold influence rises strongly, there is no warmth or flame of Yang in the moist environment; thus, Fire will await its time to erupt. Shaoyang governs the middle, and timely rains begin to fall. When rain reaches its extreme, it disperses and returns to Taiyin. Clouds gather toward the North Pole; Damp transformation spreads widely; moisture flows to all things. Cold prevails above, Thunder stirs below. The interplay of Cold and Damp qi lingers at the boundary where Heaven and Earth meet. The people suffer from Cold and Damp, manifesting as muscle weakness, foot paralysis with loss of control, excessive dampness causing blood overflow. First Qi: Earth's qi shifts, and the climate becomes greatly warm. Grasses flourish early; people are vulnerable to epidemics; febrile diseases arise with symptoms of body heat, headache, vomiting, and skin sores. Second Qi: A great Coolness unexpectedly arrives, causing distress among the people. Grasses encounter cold; Fire qi is suppressed. People suffer from internal stagnation and fullness in the middle jiao, marking the beginning of Cold. Third Qi: Heaven's governance is manifested, Cold qi circulates, and rain falls. People suffer from cold-related illnesses; internal Heat arises paradoxically. Boils, abscesses, and discharges occur, along with heart heat, confusion, and mental distress. If untreated, death may result. Fourth Qi: Wind and Damp contend with each other; Wind transforms into rain, promoting growth, transformation, and maturation. People suffer from intense Heat, shortness of breath, muscle atrophy, foot paralysis, and discharges of red or white mucus. Fifth Qi: Yang returns to transformation; grasses grow, transform, and mature; the people feel relief. Final Qi: Earth's qi is in order, and Damp prevails. Yin condenses into the vast emptiness; dust obscures the suburbs. The people feel sorrowful and distressed as Cold winds arrive. Those who are pregnant but have underlying imbalances may die. Therefore, for this year, bitter flavors should be used to dry and warm; one must dispel stagnated qi. First, nourish the source of transformation; restrain excessive climatic influences; support those that are insufficient. Avoid sudden extremes that could cause illness. Eat the grains appropriate to the year in order to preserve true essence, and avoid pathogenic factors by protecting normal qi. Adjust the treatment according to whether the condition is similar or different from the climatic influences. Use more or less accordingly: for conditions that are the same as Cold and Damp, employ warming and drying therapies; for those differing from Cold and Damp, use drying and damp-resolving treatments. Therefore, when the nature of the disease matches the climate, apply it in larger amounts; if different, use smaller amounts. When using Cold therapy, avoid excessive Cold; when using Cool therapy, avoid excessive Coolness; when using Warm therapy, avoid excessive Warmth; when using Heat therapy, avoid excessive Heat. The same principle applies to diet. Those who are abnormal or have false conditions will exhibit opposite responses; such deviations lead to illness—this is what is meant by the nature of time and climatic influences.
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| | 六元正紀... : |
帝曰：善。陽明之政柰何。歧伯曰：卯酉之紀也。 |
| | The Emperor said: Well said. What is the nature of Yangming's governance? Qibo said: It belongs to the years marked by Mao and You.
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| | 六元正紀... : |
陽明，少角，少陰，清熱勝復同，同正商。丁卯歲會，丁酉，其運風清熱。 |
| | Yangming, Shaojiao, Shaoyin. The dominance of Clearing Heat and its restoration are the same; it corresponds to the standard Shang tone. Dingmao Suuihui, Dingyou. Its movement is Wind, Clearness, and Heat.
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| | 六元正紀... : |
少角，太徵，少宮，太商，少羽。 |
| | Shaojiao, Taizhen, Shaogong, Tashang, Shaoyu.
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| | 六元正紀... : |
陽明，少徵，少陰，寒雨勝復同，同正商。癸卯，癸酉，其運熱寒雨。 |
| | Yangming, Shaozheng, Shaoyin. The domination of Cold and Rain and their restoration are the same; they correspond to the standard Shang tone. Guimao, Guiyou. Its movement is Heat, Cold, and Rain.
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| | 六元正紀... : |
少徵，太宮，少商，太羽，太角。 |
| | Shaozheng, Taigong,Taishang,Shaoyu, Taijiao.
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| | 六元正紀... : |
陽明，少宮，少陰，風涼勝復同。己卯，己酉，其運雨風涼。 |
| | Yangming, Shaogong, Shaoyin. The domination and restoration of Wind and Coolness are the same. Ji mao, Ji you. Its movement is Rain, Wind, and Coolness.
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| | 六元正紀... : |
少宮，太商，少羽，少角，太徵。 |
| | Shaogong,Taishang , Shaoyu, Shaojia, Taizheng.
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| | 六元正紀... : |
陽明，少商，少陰，熱寒勝復同，同正商。乙卯天符，乙酉歲會，太一天符，其運涼熱寒。 |
| | Yangming, Shaoshang, Shaoyin. The patterns of dominance and restoration for Heat and Cold are the same; they correspond to the standard Shang tone. Yimao Tiandou, Yiyu Suuihui, Taiyi Tiandou. Its movement involves Coolness, Heat, and Cold.
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| | 六元正紀... : |
少商，太羽，太角，少徵，太宮。 |
| | Shaoshang, Taiyu, Taijiao, Shaozheng, Taigong.
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| | 六元正紀... : |
陽明，少羽，少陰，雨風勝復同，辛卯少宮同。辛酉，辛卯，其運寒雨風。 |
| | Yangming, Shaoyu, Shaoyin. The pattern of dominance and restoration is the same for Rain and Wind; it corresponds to Shaojiao in Xinmao year. Xinyou, Xinmao. Its movement involves Cold, Rain, and Wind.
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| | 六元正紀... : |
少羽，少角，太徵，太宮，太商。 |
| | Shaoyu, Shaojiao,Taizheng ,Taigong , Taishang.
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| | 六元正紀... : |
凡此陽明司天之政，氣化運行後天，天氣急，地氣明，陽專其令，炎暑大行，物燥以堅，淳風迺治，風燥橫運，流於氣交，多陽少陰，雲趨雨府，濕化迺敷。燥極而澤，其穀白丹，閒穀命太者，其耗白甲品羽，金火合德，上應太白熒惑。其政切，其令暴，蟄蟲迺見，流水不冰，民病欬嗌塞寒熱發，暴振凓癃閟，清先而勁，毛蟲迺死，熱後而暴，介蟲迺殃，其發躁勝復之作，擾而大亂，清熱之氣，持於氣交。初之氣，地氣遷，陰始凝，氣始肅，水迺冰，寒雨化，其病中熱脹面目浮腫，善眠鼽衂嚏欠嘔，小便黃赤，甚則淋。二之氣，陽迺布，民迺舒，物迺生榮，厲大至，民善暴死。三之氣，天政布，涼迺行，燥熱交合，燥極而澤，民病寒熱。四之氣，寒雨降，病暴仆，振慄譫妄，少氣嗌乾引飲及為心痛癰腫瘡瘍瘧寒之疾，骨痿血便。五之氣，春令反行，草迺生榮，民氣和。終之氣，陽氣布，候反溫，蟄蟲來見，流水不冰，民迺康平，其病溫，故食歲穀以安其氣，食間穀以去其邪，歲宜以鹹以苦以辛，汗之清之散之，安其運氣，無使受邪，折其鬱氣，資其化源。以寒熱輕重少多其制，同熱者多天化，同清者多地化，用涼遠涼，用熱遠熱，用寒遠寒，用溫遠溫，食宜同法。有假者反之，此其道也。反是者，亂天地之經，擾陰陽之紀也。 |
| | All these are the governing principles of Yangming as it presides over Heaven. Its qi, transformation, and operation occur after their due time; Heaven's qi becomes urgent, Earth's qi clear. Yang dominates exclusively, intense Heat prevails widely, things become dry and hardened. Pure winds bring order; Dryness and Wind move laterally across the boundary of Heaven and Earth. There is more Yang than Yin; clouds gather toward the Rain Palace, and Damp transformation gradually spreads. When Dryness reaches its extreme, Damp follows. Its grains are white and red; among the interspersed grains, those designated as "Tai" (Great) consume the White Jia, Pin Yu. Metal and Fire harmonize in virtue; above they correspond to Taibai and Yinghuo stars. Its administration is sharp, its commands sudden. Hibernating insects emerge; flowing water does not freeze. People suffer from coughing, throat obstruction, alternating Cold and Heat symptoms, sudden shaking, chills, urinary retention, and constipation. Coolness arrives first with intensity, causing hair-covered creatures to die; Heat follows later in a violent manner, bringing disaster to shelled creatures. The outbreak of Dryness dominance and its subsequent restoration causes great disorder and disturbance. The interplay between Coolness and Heat lingers at the boundary of Heaven and Earth's qi. First Qi: Earth's qi shifts; Yin begins to condense, and the atmosphere turns severe. Water freezes; Cold and Rain transform. The illnesses manifest as internal Heat with distension, facial and bodily swelling, excessive sleepiness, nasal congestion, nosebleeds, sneezing, yawning, vomiting, yellow or red urine, and in severe cases, dysuria (painful urination). Second Qi: Yang spreads; the people feel relief; things begin to grow and flourish. Epidemics reach their peak, and many people die suddenly. Third Qi: Heaven's governance is active; Coolness begins to circulate. Dryness and Heat intermingle, with Dryness reaching its extreme followed by Damp. People suffer from alternating Cold and Heat symptoms. Fourth Qi: Cold and Rain descend, causing sudden collapse. Symptoms include shivering, delirium, shortness of breath, dry throat with intense thirst, chest pain, abscesses, sores, malarial chills, bone atrophy, and bloody stools. Fifth Qi: Spring's influence returns prematurely; grasses begin to grow and flourish; the people's qi is harmonious. Final Qi: Yang qi spreads; the climate unexpectedly becomes warm. Hibernating insects appear, and flowing water does not freeze; the people enjoy health and peace. However, febrile illnesses may still occur. Therefore, eat the grains of this year to stabilize one's vital energy, and consume interspersed grains to expel pathogenic influences. For this year, salty, bitter, and pungent flavors are appropriate—use them to induce sweating, clear heat, and disperse stagnation. Stabilize the climatic influence without allowing it to be invaded by external pathogens; resolve stagnant qi and nourish the source of transformation. Adjust the strength and quantity of treatments according to the severity of Cold or Heat. When conditions align with Heaven's transformation (Heavenly influence), apply more; when they align with Earth's transformation, apply less. Avoid excessive use: if using Coolness, avoid excess Coolness; if using Heat, avoid excess Heat; if using Cold, avoid excess Cold; if using Warmth, avoid excess Warmth. The same principle should be applied to diet. Those with false or abnormal conditions will respond oppositely—this is the fundamental principle. To act contrary to this would disrupt the principles of Heaven and Earth and disturb the order of Yin and Yang.
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| | 六元正紀... : |
帝曰：善。少陽之政柰何。歧伯曰：寅申之紀也。 |
| | The Emperor said: Well said. What is the nature of Shaoyang's governance? Qibo said: It belongs to the years marked by Yin and Shen.
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| | 六元正紀... : |
少陽，太角，厥陰，壬寅，壬申，其運風鼓，其化鳴紊啟坼，其變振拉摧拔，其病掉眩支脇驚駭。 |
| | Shaoyang, Taijiao, Jueyin, Renyin, Renshen. Its movement is Wind stirring; its transformation manifests as chaotic sounds and the breaking apart of things. Its changes bring shaking, pulling destruction, uprooting. Its illnesses include dizziness with vertigo, limb tremors, chest and 胁 (flank) pain, and startling fear.
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| | 六元正紀... : |
太角，少徵，太宮，少商，太羽。 |
| | Taijiao, Shaozhen, Taigong,Shaoshang , Taiyu.
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| | 六元正紀... : |
少陽，太徵，厥陰，戊寅天符，戊申天符，其運暑，其化暄囂鬱燠，其變炎烈沸騰，其病上熱鬱血溢血泄心痛。 |
| | Shaoyang, Taizheng,Jueyin. Wuyin Tiandou,Wushen Tiandou. Its movement is Heat; its transformations bring warmth and stifling heat with oppressive conditions; its changes manifest as intense Fire and boiling; its illnesses involve upper-body Heat congestion, blood overflow, bloody diarrhea, and heart pain.
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| | 六元正紀... : |
太徵，少宮，太商，少羽，少角。 |
| | Taizheng , Shaogong,Taishang ,Shaoyu , Shaojiao .
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| | 六元正紀... : |
少陽，太宮，厥陰，甲寅，甲申，其運陰雨，其化柔潤重澤，其變震驚飄驟，其病體重胕腫痞飲。 |
| | Shaoyang, Taigong,Jueyin , Jiayin, Jia Shen. Its movement is Yin and Rain; its transformation brings softness, moistness, and abundant dew; its change manifests as shaking, startling winds, sudden downpours; the illnesses involve body heaviness, swelling of tissues,痞 (obstruction), and phlegm retention.
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| | 六元正紀... : |
太宮，少商，太羽，太角，少徵。 |
| | Taigong , Shaoshang,Taiyu ,Taijiao , Shaozheng .
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| | 六元正紀... : |
少陽，太商，厥陰，庚寅，庚申同正商。其運涼，其化霧露清切，其變肅殺凋零，其病肩背胸中。 |
| | Shaoyang, Taishang,Jueyin,Gengyin, Genshen. Same as the standard Shang tone. Its movement is Coolness; its transformations manifest as mist, dew, and a clear, sharp atmosphere; its changes bring dryness, killing, decay; the illnesses affect the shoulders, back, and chest.
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| | 六元正紀... : |
太商，少羽，少角，太徵，少宮。 |
| | Taishang , Shaoyu ,Shaojiao ,Taizheng ,Shaogong .
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| | 六元正紀... : |
少陽，太羽，厥陰，丙寅，丙申其運寒肅，其化凝慘凓冽，其變冰雪霜雹，其病寒浮腫。 |
| | Shaoyang, Taiyu,Jueyin,Bingyin ,Bingshen. Its movement is Cold and severity; its transformation brings condensation and bleak coldness; its changes manifest as snowfall, ice, frost, hail; the illnesses involve Cold-induced swelling.
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| | 六元正紀... : |
太羽，太角，少徵，太宮，少商。 |
| | Taiyu , Taijiao ,Shaozheng ,Taigong ,Shaoshang .
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| | 六元正紀... : |
凡此少陽司天之政，氣化運行先天，天氣正，地氣擾，風迺暴舉，木偃沙飛，炎火迺流，陰行陽化，雨迺時應，火木同德，上應熒惑歲星。其穀丹蒼，其政嚴，其令擾。故風熱參布，雲物沸騰，太陰橫流，寒迺時至，涼雨並起。民病寒中，外發瘡瘍，內為泄滿，故聖人遇之，和而不爭。往復之作，民病寒熱瘧泄，聾瞑嘔吐，上怫腫色變。初之氣，地氣遷，風勝迺搖，寒迺去，候迺大溫，草木早榮。寒來不殺，溫病迺起，其病氣怫於上，血溢目赤，欬逆頭痛血𡹌，脇滿膚腠中瘡。二之氣，火反鬱，白埃四起，雲趨雨府，風不勝濕，雨迺零，民迺康。其病熱鬱於上，欬逆嘔吐，瘡發於中，胸嗌不利，頭痛身熱，昏憒膿瘡。三之氣，天政布，炎暑至，少陽臨上，雨迺涯。民病熱中，聾瞑血溢，膿瘡欬嘔，鼽衂渴嚏欠，喉痺目赤，善暴死。四之氣，涼迺至，炎暑閒化，白露降，民氣和平，其病滿身重。五之氣，陽迺去，寒迺來，雨降，氣門迺閉，剛木早凋，民避寒邪，君子周密。終之氣，地氣正，風迺至，萬物反生，霿霧以行。其病關閉不禁，心痛，陽氣不藏而欬。抑其運氣，贊所不勝，必折其鬱氣，先取化源，暴過不生，苛疾不起。故歲宜鹹辛宜酸，滲之泄之，漬之發之，觀氣寒溫以調其過，同風熱者多寒化，異風熱者少寒化，用熱遠熱，用溫遠溫，用寒遠寒，用涼遠涼，食宜同法，此其道也。有假者反之，反是者，病之階也。 |
| | All these are the governing characteristics of Shaoyang as it presides over Heaven; its qi, transformation and operation occur in advance. Heaven's qi is stable, while Earth's qi becomes disturbed. Wind rises suddenly with great force, trees fall down, sand flies up into the air. Fire spreads widely, Yin moves forward to support Yang transformations, and rain occurs at appropriate times. Fire and Wood harmonize in virtue; they correspond above to Yinghuo (Mars) and Suixing (Jupiter). Its grains are red and green; its administration is strict, and its commands are disruptive. Therefore, Wind and Heat spread together; clouds and phenomena surge like boiling water. Taiyin flows laterally, Cold arrives at times, Coolness and Rain arise simultaneously. The people suffer from internal Cold, with external manifestations of sores and ulcers, and internally experience diarrhea and fullness. Therefore, a sage, when encountering such conditions, harmonizes without opposing the natural order. The alternating dominance and restoration of influences cause people to suffer from alternating Cold and Heat, malaria-like symptoms with diarrhea, deafness, dim vision, vomiting, swelling in the upper body, and changes in skin color. First Qi: Earth's qi shifts; Wind prevails and stirs, Cold departs, the climate becomes greatly warm, grasses and trees flourish early. Cold arrives but does not kill; febrile diseases emerge. The illness manifests as qi stagnation in the upper part, blood overflow with red eyes, coughing against breath, headache with nosebleeds, flank fullness, and skin sores within the muscles. Second Qi: Fire becomes suppressed, white dust rises everywhere; clouds gather toward the rain palace. Wind cannot overcome Dampness; rain begins to fall, and people enjoy health. The illness manifests as Heat congestion in the upper part, coughing against breath with vomiting; sores arise internally. The chest and throat feel obstructed, headache and body fever occur, confusion arises, and abscesses form. Third Qi: Heaven's governance is active, intense Heat arrives; Shaoyang governs above, and rain begins to fall. The people suffer from internal Heat, deafness and dim vision with blood overflow; abscesses form, coughing and vomiting occur. Nasal congestion, nosebleeds, thirst, sneezing, yawns, throat obstruction, red eyes appear, and sudden death may happen. Fourth Qi: Coolness arrives; intense Heat is interrupted by transformation, white dew falls, the people's qi remains harmonious and balanced. The illnesses manifest as fullness and body heaviness. Fifth Qi: Yang departs, Cold arrives; rain falls and the gates of qi close. Strong Wood withers early; people avoid Cold pathogenic influences, while the wise remain cautious and meticulous. Final Qi: Earth's qi is in harmony; Wind arrives, causing all things to grow again unexpectedly; mist and fog move about. The illnesses manifest as inability to close the joints or control bodily functions, chest pain, failure of Yang qi to be stored, and coughing. Restraining the climatic influences and supporting those that are insufficient is essential. One must resolve stagnant qi, first nourishing the source of transformation, so that sudden extremes do not arise and severe diseases will not occur. Therefore, for this year it is appropriate to use salty, pungent, and sour flavors. Employ diuretic and purgative methods; use soaking and promoting release. Observe the Cold or Warm nature of the climate to adjust imbalances accordingly. For conditions similar to Wind-Heat, apply more Cold transformation; for those different from Wind-Heat, use less Cold transformation. Avoid excessive application: when using Heat, avoid excess heat; when using warmth, avoid excess warmth; when using Cold, avoid excess cold; when using Coolness, avoid excess coolness. Diet should follow the same principle—this is the correct method. Those with false or abnormal conditions respond oppositely; to act contrary to this principle leads to illness.
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| | 六元正紀... : |
帝曰：善。太陰之政柰何。歧伯曰：丑未之紀也， |
| | The Emperor said: Well said. What is the nature of Taiyin's governance? Qibo said: It belongs to the years marked by Chou and Wei.
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| | 六元正紀... : |
太陰，少角，太陽，清熱勝復同，同正宮，丁丑，丁未，其運風清熱。 |
| | Taiyin, Shaojiao, Taiyang. The dominance and restoration of Clearing Heat are the same; corresponds to the standard Gong tone. Dingchou, Dingwei. Its movement is Wind, Clarity, and Heat.
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| | 六元正紀... : |
少角，太徵，少宮，太商，少羽。 |
| | Shaojiao, Taizhi, Shaogong, Tashiang, Shaoyu.
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| | 六元正紀... : |
太陰，少徵，太陽，寒雨勝復同，癸丑，癸未，其運熱寒雨。 |
| | Taiyin, Shaoshi, Taiyang. The dominance and return of Cold Rain are the same; Guichou, Guiwei. Its movement is Heat, Cold, and Rain.
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| | 六元正紀... : |
少徵，太宮，少商，太羽，太角。 |
| | Shaozhi, Taigong, Shaoshang, Taiyu, Taijiao.
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| | 六元正紀... : |
太陰，少宮，太陽風清勝復同，同正宮，已丑太一天符，已未太一天符，其運雨風清。 |
| | Taiyin, Shaogong, Taiyang. The dominance of Wind and Clearing are the same; corresponds to standard Gong tone; Jichou Taitian Tianfu, Jiwei Taitian Tianfu. Its movement is Rain, Wind, and Clarity.
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| | 六元正紀... : |
少宮，太商，少羽，少角，太徵。 |
| | Shaogong, Taishang, Shaoyu, Shaojiao, Taishi.
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| | 六元正紀... : |
太陰，少商，太陽，熱寒勝復同，乙丑，乙未，其運涼熱寒。 |
| | Taiyin, Shaoshang, Taiyang. The dominance between Heat and Cold are the same; Yichou, Yiwei. Its movement is Coolness, Heat, and Cold.
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| | 六元正紀... : |
少商，太羽，太角，少徵，太宮。 |
| | Shaoshang, Taiyu, taijiao, Shaoshi, Taigong.
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| | 六元正紀... : |
太陰，少羽，太陽，雨風勝復同，同正宮。辛丑，辛未，其運寒雨風。 |
| | Taiyin, Shaoyu, Taiyang. The dominance by Rain and Wind are the same; corresponds to Standard Gong tone. Xinchou, Xinwei. Its movement is Cold, Rain, and Wind.
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| | 六元正紀... : |
少羽，少角，太徵，少宮，太商。 |
| | Shaoyu, Shaojiao; Taishi, Shaogong, Taishang.
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| | 六元正紀... : |
凡此太陰司天之政，氣化運行後天，陰專其政，陽氣退辟，大風時起，天氣下降，地氣上騰，原野昏霿，白埃四起，雲奔南極，寒雨數至，物成於差夏。民病寒濕腹滿身䐜憤胕腫，痞逆寒厥拘急，濕寒合德，黃黑埃昏，流行氣交，上應鎮星辰星。其政肅，其令寂，其穀黅玄。故陰凝於上，寒積於下，寒水勝火，則為冰雹，陽光不治，殺氣迺行。故有餘宜高，不及宜下，有餘宜晚，不迺宜早，土之利，氣之化也，民氣亦從之，閒穀命其太也。初之氣，地氣遷，寒迺去，春氣正，風迺來，生布萬物以榮，民氣條舒，風濕相薄，雨迺後。民病血溢，筋絡拘強，關節不利，身重筋痿。二之氣，大火正，物承化，民迺和，其病溫厲大行，遠近咸若，濕蒸相薄，雨迺時降。三之氣，天政布，濕氣降，地氣騰，雨迺時降，寒迺隨之。感於寒濕，則民病身重胕腫，胸腹滿。四之氣，畏火臨，溽蒸化，地氣騰，天氣否隔，寒風曉暮，蒸熱相薄，草木凝煙，濕化不流，則白露陰布，以成秋令。民病腠理熱，血暴溢瘧，心腹滿熱臚脹，甚則胕腫。五之氣，慘令已行，寒露下，霜迺早降，草木黃落，寒氣及體，君子周密，民病皮腠。終之氣，寒大舉，濕大化，霜迺積，陰迺凝，水堅冰，陽光不治，感於寒則病人關節禁固腰脽痛，寒濕推於氣交而為疾也。必折其鬱氣，而取化源，益其歲氣，無使邪勝，食歲穀以全其真，食閒穀以保其精。故歲宜以苦燥之溫之，甚者發之泄之。不發不泄，則濕氣外溢，肉潰皮拆而水血交流。必贊其陽火，令禦甚寒，從氣異同少多其判也，同寒者以熱化，同濕者以燥化，異者少之，同者多之，用涼遠涼，用寒遠寒，用溫遠溫，用熱遠熱，食宜同法。假者反之，此其道也，反是者病也。 |
| | In general, the governance of Taiyin as the Heaven-Overseeing Official results in climatic and transformative forces operating after their due time. Yin dominates exclusively; Yang qi withdraws and retreats. Strong winds arise frequently. The celestial energy descends while terrestrial energy ascends. The plains become dim and obscured, with white dust rising everywhere. Clouds rush toward the southern pole, frequent cold rains fall, and all things mature unevenly during summer. The people suffer from cold-dampness, abdominal distension, body swelling and fullness, edema, stagnation with upward reversal of qi, cold extremities, rigidity, and urgency. Damp-cold combine in harmony; yellow and black dust obscure the air. Pathogenic influences circulate at the junctions of climatic forces, corresponding to the stars Zhenchen and Xingxing in the heavens above. Its governance is severe; its command is silent; its grains are yellow and black. Therefore, Yin accumulates above while Cold accumulates below; when Cold-Water overcomes Fire, hail forms. Solar warmth fails to regulate, and killing qi prevails. Therefore, when there is excess, it should be high; when insufficient, low. When in excess, it occurs late; if not so, early. The fertility of Earth and the transformation of qi determine this; the people's vital energy follows accordingly. Adjusting grain planting according to these principles ensures harmony with the Great Dao. First Qi: Terrestrial energy shifts; Cold departs. Spring qi prevails, Wind arrives. Life spreads and all things flourish; the people's vital energies extend smoothly. Wind and Dampness interact closely, followed by rain. The people suffer from blood overflow, tense and rigid sinews and meridians, impaired joint movement, heavy body sensation, and atrophy of the tendons. Second Qi: The Great Fire prevails; all things receive transformation, and the people find harmony. However, epidemic warmth spreads widely, affecting both near and far regions. Dampness rises and interacts closely, with timely rain descending. Third Qi: The celestial governance is dispersed; Dampness descends and terrestrial energy ascends, with timely rain falling. Cold follows afterward. Those affected by Cold-Dampness suffer from body heaviness, edema, and chest and abdominal distension. Fourth Qi: Fear of Fire's dominance; humidity and heat transform, terrestrial energy rises, while celestial energy becomes obstructed. Cold winds arise at dawn and dusk. Heat and dampness interact closely; grasses and trees are shrouded in mist. Damp transformation stagnates, white dew spreads under the shade, marking the arrival of autumn. The people suffer from heat in the skin pores, sudden blood overflow, malaria, fullness and heat in the chest and abdomen with distension; severe cases may develop into edema. Fifth Qi: The severe command is in effect; Cold Dew descends, frost falls early. Grasses and trees turn yellow and fall off. Cold affects the body; the virtuous remain cautious and careful. The people suffer from skin and pore disorders. Final Qi: Cold intensifies greatly, Dampness transforms extensively; frost accumulates, Yin condenses, water becomes ice. Solar warmth fails to govern. Exposure to Cold causes joint stiffness and pain in the waist and hips. Cold-Dampness converges at the junction of climatic forces and gives rise to illness. One must resolve stagnant qi and nourish the source of transformation. Strengthen the annual climatic energy to prevent pathogenic influences from prevailing. Consume grains corresponding to this year's Qi to preserve true essence, and consume other grains to safeguard vital energy. Therefore, for the year it is appropriate to employ bitter, drying, and warming methods; in severe cases, promote release or purgation. Failure to release or purge will result in Dampness overflowing externally, causing flesh ulceration, skin splitting, and the mingling of water and blood. One must support Yang and Fire to resist extreme Cold. Adjust the amount of intervention according to whether the condition aligns with or differs from the climatic influence: for those similar to Cold, use Heat transformation; for those similar to Dampness, use Dryness transformation. For differing conditions, apply less; for similar ones, apply more. Avoid excess in using Cool, Cold, Warm, and Hot therapies—diet should follow this principle as well. Those with false or abnormal patterns respond oppositely; this is the correct method. Acting contrary to it leads to illness.
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| | 六元正紀... : |
帝曰：善，少陰之政柰何。歧伯曰：子午之紀也。 |
| | The Emperor said: Well spoken. What about the governance of Shaoyin? Qibo said: It belongs to the years of Zi and Wu.
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| | 六元正紀... : |
少陰，太角，陽明，壬子，壬午，其運風鼓，其化鳴紊啟拆，其變振拉摧拔，其病支滿。 |
| | Shaoyin, Taijiao, Yangming. Renzi, Renwu. Its movement is Wind and agitation; its transformation involves chaotic sounds and splitting open; its changes include shaking, pulling, breaking, and uprooting; the illnesses manifest as limb fullness and obstruction.
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| | 六元正紀... : |
太角，少徵，太宮，少商，太羽。 |
| | Taijiao, Shaoshi, taigong, shaoshang, taiyu.
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| | 六元正紀... : |
少陰，太徵，陽明，戊子，天符，戊午太一天符，其運炎暑，其化暄曜鬱燠，其變炎烈沸騰，其病上熱血溢。 |
| | Shaoyin, Taishi, Yangming. Wuzi Tianfu; Wuwu Taitian Tianfu. Its operation is intense heat and summer heat; its transformation brings warmth, brilliance, and oppressive heat; its changes manifest as blazing fire and boiling; the illnesses involve upper-body heat and blood overflow.
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| | 六元正紀... : |
太徵，少宮，太商，少羽，少角。 |
| | Taishi, Shaogong, taishang, shaoyu, shaojiao.
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| | 六元正紀... : |
少陰，太宮，陽明，甲子，甲午，其運陰雨，其化柔潤時雨，其變震驚飄驟，其病中滿身重。 |
| | Shaoyin, Taigong, Yangming. Jiazi, Jiawu. Its movement is Yin and rain; its transformation brings softness, moisture, and timely rains; its changes manifest as thunderous shocks and sudden storms; the illnesses involve middle-body fullness and body heaviness.
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| | 六元正紀... : |
太宮，少商，太羽，太角，少徵。 |
| | Taigong, Shaoshang; Taiyu, Taijiao, Shaoshi.
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| | 六元正紀... : |
少陰，太商，陽明，庚子，庚午，同正商。其運涼勁，其化霧露蕭飋，其變肅殺凋零，其病下清。 |
| | Shaoyin, Taishang, Yangming. Gengzi, Gengwu. Corresponds to the standard Shang tone. Its movement is Cool and sharp; its transformation brings mist, dew, and withering winds; its changes manifest as dryness, killing, and decay; the illnesses involve lower-body coldness.
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| | 六元正紀... : |
太商，少羽，少角，太徵，少宮。 |
| | Taishang, Shaoyu; Shaojiao, taishi, shaogong.
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| | 六元正紀... : |
少陰，太羽，陽明，丙子歲會，丙午，其運寒，其化凝慘凓冽，其變冰雪霜雹，其病寒下。 |
| | Shaoyin, Taiyu, Yangming. Bingzi Suishui; Bingwu. Its movement is Cold; its transformation brings condensation, desolation, and piercing cold; its changes manifest as snow, ice, frost, and hail; the illnesses involve Cold in the lower body.
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| | 六元正紀... : |
太羽，太角，少徵，太宮，少商。 |
| | Taiyu, Taijiao; Shaoshi, Taigong; Shaoshang.
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| | 六元正紀... : |
凡此少陰司天之政，氣化運行先天，地氣肅，天氣明，寒交暑，熱加燥，雲馳雨府，濕化迺行，時雨迺降，金火合德，上應熒惑太白。其政明，其令切，其穀丹白。水火寒熱持於氣交而為病始也，熱病生於上，清病生於下，寒熱凌犯而爭於中，民病欬喘，血溢血泄鼽嚏目赤眥瘍，寒厥入胃心痛腰痛腹大，嗌乾腫上。初之氣，地氣遷，燥將去，寒迺始，蟄復藏，水迺冰，霜復降，風迺至，陽氣鬱，民反周密，關節禁固腰脽痛，炎暑將起，中外瘡瘍。二之氣，陽氣布，風迺行，春氣以正，萬物應榮，寒氣時至，民迺和，其病淋，目瞑目赤，氣鬱於上而熱。三之氣，天政布，大火行，庶類蕃鮮，寒氣時至，民病氣厥心痛，寒熱更作，欬喘目赤。四之氣，溽暑至，大雨時行，寒熱互至，民病寒熱，嗌乾黃癉，鼽衂飲發。五之氣，畏火臨，暑反至，陽迺化，萬物迺生迺長榮，民迺康，其病溫。終之氣，燥令行，餘火內格，腫於上，欬喘甚則血溢，寒氣數舉，則霿霧翳，病生皮腠，內舍於脇，下連少腹而作寒中地將易也。必抑其運氣，資其歲勝，折其鬱發，先取化源，無使暴過而生其病也。食歲穀以全真氣，食間穀以辟虛邪。歲宜鹹以耎之，而調其上，甚則以苦發之，以酸收之，而安其下，甚則以苦泄之。適氣同異而多少之，同天氣者以寒清化，同地氣者以溫熱化，用熱遠熱，用涼遠涼，用溫遠溫，用寒遠寒，食宜同法。有假則反，此其道也，反是者病作矣。 |
| | In general, the governance of Shaoyin as Heaven-Overseeing Official involves climatic and transformative forces acting ahead of their due time. Terrestrial energy is severe; celestial energy is clear. Cold meets summer heat, while Heat combines with Dryness. Clouds race toward the rain domain, Damp transformation proceeds, timely rains descend. Metal and Fire harmonize in virtue, corresponding to the stars Yinghuo and Taibai above. Its governance is clear; its command is strict; its grains are red and white. Diseases arise at the junction of Water, Fire, Cold, and Heat. Heat-related illnesses originate in the upper body; cold-damp diseases manifest below. Cold and Heat invade each other and contend within the middle jiao. The people suffer from coughing, asthma, blood overflow, bloody diarrhea, nasal discharge, sneezing, red eyes, eyelid sores, Cold 厥 entering the stomach causing heart pain, lower back pain, abdominal distension, dry throat, and swelling in the upper region. First Qi: Terrestrial energy shifts, Dryness departs, and Cold begins. Insects retreat into concealment; water freezes; frost falls again; Wind arrives. Yang qi becomes stagnant. The people become cautious and reserved, suffering from joint stiffness, lower back and hip pain. Heat-summer is about to arise, causing sores both internally and externally. Second Qi: Yang qi spreads, Wind moves. Spring energy prevails; all things respond with flourishing growth. Cold occasionally arrives, and the people remain in harmony. The illnesses manifest as dysuria, eye fatigue or redness, and stagnant heat accumulating above. Third Qi: The celestial governance spreads; the Great Fire operates. All living things flourish and thrive. Cold occasionally arrives. The people suffer from qi reversal with heart pain, alternating Cold and Heat symptoms, coughing, asthma, and red eyes. Fourth Qi: Humid summer heat arrives, with heavy rains occurring at times. Cold and Heat alternate; the people suffer from alternating Cold-Heat symptoms, dry throat, yellow rashes, nasal discharge, nosebleeds, and fluid-related disorders. Fifth Qi: Fear of Fire's dominance, but summer heat unexpectedly returns. Yang transforms; all things grow and flourish, the people enjoy health, yet diseases of warmth still occur. Final Qi: Dryness prevails; residual Fire is internally obstructed, causing swelling above. Coughing and asthma intensify to the point of blood overflow. Frequent Cold attacks bring fog-like obscurity. Illnesses arise in the skin and pores, internally affecting the flanks, extending downward to the lower abdomen, resulting in internal Cold. The terrestrial conditions are about to change. One must restrain the climatic influences, support the annual dominance, resolve stagnant and eruptive conditions, first nourish the source of transformation; do not allow sudden extremes to arise and cause illness. Consume grains corresponding to this year's Qi to preserve true energy, and consume other grains to ward off pathogenic influences. For this year, salty flavors should be used to soften and regulate the upper body. In severe cases, bitter flavors can promote release, while sour ones help 收敛 (gather) and stabilize the lower region; in extreme conditions, bitter herbs may also be employed for purgation. Adjust the amount according to whether conditions align with or differ from climatic influences. For those similar to celestial energy, use Cold and Clearing methods; for those aligned with terrestrial energy, employ Warming and Heat transformation. Avoid excess: when using Heat, avoid excessive heat; when using Coolness, excessive coolness; when using Warmth, excessive warmth; when using Cold, excessive cold. Diet should follow this same principle. If there is a false or abnormal pattern, the approach must be reversed—this is the correct principle. Acting contrary to it will lead to illness.
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| | 六元正紀... : |
帝曰：善。厥陰之政柰何。歧伯曰：巳亥之紀也。 |
| | The Emperor said: Well spoken. What is the nature of Jueyin's governance? Qibo said: It belongs to the years Si and Hai.
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| | 六元正紀... : |
厥陰，少角，少陽，清熱勝復同，同正角。丁巳天符，丁亥天符，其運風清熱。 |
| | Jueyin, Shaojiao; Shaoyang. The dominance and restoration between Clearing Heat are the same, corresponding to standard Jiao tone. Dingsi Tianfu, Dinghai Tianfu. Its movement is Wind-Clearness-Heat.
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| | 六元正紀... : |
少角，太徵，少宮，太商，少羽。 |
| | Shaojiao; Taizhi; Shaogong; Taishang; Shaoyu.
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| | 六元正紀... : |
厥陰，少徵，少陽，寒雨勝復同，癸巳，癸亥，其運熱寒雨。 |
| | Jueyin, Shaoshi; Shaoyang. The domination and restoration of Cold-Rain are the same; Guisi, Guihai. Its movement is Heat-Cold-Rain.
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| | 六元正紀... : |
少徵，太宮，少商，太羽，太角。 |
| | Shaoshi; Taigong; Shaishang; Taiyu; Taijiao.
|
| | 六元正紀... : |
厥陰，少宮，少陽，風清勝復同，同正角。己巳，己亥，其運雨風清。 |
| | Jueyin, shaogong; shaoyang. The dominance of Wind-Clearing is the same; corresponds to standard jiao tone. Jisi, Jihai. Its movement is Rain-Wind-Clearness.
|
| | 六元正紀... : |
少宮，太商，少羽，少角，太徵。 |
| | Shaogong; taishang; shaoyu; shaojiao; taishi.
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| | 六元正紀... : |
厥陰，少商，少陽，熱寒勝復同，同正角。乙巳，乙亥，其運涼熱寒。 |
| | Jueyin, Shaoshang; Shaoyang. The balance between Heat and Cold is the same; corresponds to standard Jiao tone. Yisi, Yihai. Its movement is Cool-Heat-Cold.
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| | 六元正紀... : |
少商，太羽，太角，少徵，太宮。 |
| | Shaoshang; taiyu; taijiao; shaoshi; taigong.
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| | 六元正紀... : |
厥陰，少羽，少陽，雨風勝復同，辛巳，辛亥，其運寒雨風。 |
| | Jueyin, Shaoyu; Shaoyang. The interaction between Rain and Wind is the same; Xinsi, Xinhai. Its movement is Cold-Rain-Wind.
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| | 六元正紀... : |
少羽，少角，太徵，少宮，太商。 |
| | Shaoyu; Shaojiao; Taizi; Shaogong; Taiyang.
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| | 六元正紀... : |
凡此厥陰司天之政，氣化運行後天，諸同正歲，氣化運行同天，天氣擾，地氣正，風生高遠，炎熱從之，雲趨雨府，濕化迺行，風火同德，上應歲星熒惑。其政撓，其令速，其穀蒼丹，閒穀言太者，其耗文角品羽。風燥火熱，勝復更作，蟄蟲來見，流水不冰，熱病行於下，風病行於上，風燥勝復形於中。初之氣，寒始肅，殺氣方至，民病寒於右之下。二之氣，寒不去，華雪水冰，殺氣施化霜迺降，名草上焦，寒雨數至，陽復化，民病熱於中。三之氣，天政布，風迺時舉，民病泣出耳鳴掉眩。四之氣，溽暑濕熱相薄爭於左之上，民病黃癉而為胕腫。五之氣，燥濕更勝，沈陰迺布，寒氣及體，風雨迺行。終之氣，畏火司令，陽迺大化，蟄蟲出見，流水不冰，地氣大發，草生，人迺舒，其病溫厲，必折其鬱氣，資其化源，贊其運氣，無使邪勝，歲宜以辛調上，以鹹調下，畏火之氣無妄犯之，用溫遠溫，用熱遠熱，用涼遠涼，用寒遠寒，食宜同法。有假反常，此之道也，反是者病。 |
| | In general, the governance of Jueyin as Heaven-Overseeing Officer involves climatic and transformative influences operating after their due time. In all cases corresponding to standard years, these forces align with celestial patterns. Celestial energy becomes turbulent while terrestrial energy remains stable; Wind arises from high altitudes, followed by heat. Clouds gather toward the rain domain; Damp transformation proceeds. Wind and Fire harmonize in virtue; they correspond above to the stars Suixing and Yinghuo. Its governance is turbulent; its command swift; its grains are green and red. The term "Tai" in reference to other grains indicates the consumption of Wenjiao, Pinju, and similar categories. Wind, Dryness, Fire, and Heat alternate in dominance and restoration. Insects that should hibernate appear; flowing water does not freeze. Heat-related diseases affect the lower body, Wind disorders afflict the upper region, while the middle is influenced by alternating Wind-Dryness dominance. First Qi: Cold begins to prevail; killing qi arrives. The people suffer from Cold affecting the lower right side of their bodies. Second Qi: Cold does not depart; flowers and snow turn to ice. Killing qi spreads, transforming into frost that falls. Grasses wither at the top; frequent cold rains descend. Yang energy returns and transforms, causing internal heat in the people. Third Qi: The celestial governance spreads; Wind arises at its proper time. The people suffer from weeping, ear ringing, dizziness, and vertigo. Fourth Qi: Humid summer heat and Damp-Heat interact and contend in the upper left region. The people suffer from yellow rashes and edema. Fifth Qi: Dryness and Dampness alternate in dominance; deep Yin spreads, Cold affects the body, and Wind-Rain occur. Final Qi: Fear of Fire's command; Yang energy transforms greatly. Insects that hibernate emerge, flowing water does not freeze, terrestrial energy strongly manifests, grasses grow, and people feel relaxed. The diseases involve epidemic warmth. One must resolve stagnant qi and support the source of transformation, assist climatic influences, to prevent pathogenic forces from prevailing. For this year, use pungent flavors to regulate the upper region and salty ones for the lower; avoid violating Fire's energy arbitrarily. Avoid excess: when using Warmth, avoid excessive warmth; when using Heat, excessive heat; when using Coolness or Cold, their extremes as well. Diet should follow these same principles. Those with abnormal or false patterns respond oppositely—this is the principle. Acting contrary to this leads to illness.
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| | 六元正紀... : |
帝曰：善。夫子言可謂悉矣。然何以明其應乎。歧伯曰：昭乎哉問也。夫六氣者，行有次，止有位，故常以正月朔日平旦視之，覩其位而知其所在矣。運有餘，其至先，運不及，其至後，此天之道，氣之常也。運非有餘非不足，是謂正歲，其至當其時也。帝曰：勝復之氣，其常在也，災眚時至候也，柰何。歧伯曰：非氣化者，是謂災也。 |
| | The Emperor said: Well spoken. Your words may be considered complete and thorough. Yet, how can we clarify their corresponding effects? Qibo said: What a clear and insightful question! The Six Climatic Influences have an ordered sequence in their movement and fixed positions when they cease. Therefore, on the first day of the first lunar month at dawn, one observes them; by discerning their positions, one can know where each resides. When the movement is excessive, its arrival occurs early; when insufficient, it arrives late. This is the Dao of Heaven and the normal pattern of qi. When movement is neither excessive nor deficient, this is called a standard year; its arrival coincides with the proper time. The Emperor asked: The dominance and restoration of climatic forces are constant, yet disasters and misfortunes occur at times. How should one understand this? Qibo said: When the transformation of qi is abnormal, it is called a disaster.
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| | 六元正紀... : |
帝曰：天地之數終始柰何。歧伯曰：悉乎哉問也。是明道也。數之始，起於上而終於下，歲半之前，天氣主之，歲半之後，地氣主之，上下交互，氣交主之，歲紀畢矣。故曰位明氣月可知乎，所謂氣也。 |
| | The Emperor asked: How do the numbers governing the beginning and end of Heaven and Earth function? Qibo said: What a thorough question! This is the essence of understanding the Dao. The sequence begins from above and ends below. Before the halfway point of the year, Heaven's qi dominates; after that midpoint, Earth's qi takes over. When upper and lower forces interact, it is the Interacting Qi (Qi Jiao) that governs them—thus completing the annual cycle. Therefore, one may say: When positions are clear, can the months' qi be known? This is what is meant by "qi."
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| | 六元正紀... : |
帝曰：余司其事，則而行之，不合其數，何也。歧伯曰：氣用有多少，化洽有盛衰，衰盛多少，同其化也。帝曰：願聞同化何如。歧伯曰：風溫春化同，熱曛昏火夏化同，勝與復同，燥清煙露秋化同，雲雨昏暝埃長夏化同，寒氣霜雪冰冬化同，此天地五運六氣之化，更用盛衰之常也。帝曰：五運行同天化者，命曰天符，余知之矣。願聞同地化者，何謂也。歧伯曰：太過而同天化者三，不及而同天化者亦三，太過而同地化者三，不及而同地化者亦三，此凡二十四歲也。帝曰：願聞其所謂也。歧伯曰：甲辰甲戌太宮，下加太陰，壬寅壬申太角，下加厥陰，庚子庚午太商，下加陽明，如是者三。癸巳癸亥少徵，下加少陽，辛丑辛未少羽，下加太陽，癸卯癸酉少徵，下加少陰，如是者三。戊子戊午太徵，上臨少陰，戊寅戊申太徵，上臨少陽，丙辰丙戌太羽，上臨太陽，如是者三。丁巳丁亥少角，上臨厥陰，乙卯乙酉少商，上臨陽明，己丑己未少宮，上臨太陰，如是者三。除此二十四歲，則不加不臨也。帝曰：加者何謂。歧伯曰：太過而加同天符，不及而加同歲會也。帝曰：臨者何謂。歧伯曰：太過不及，皆曰天符，而變行有多少，病形有微甚，生死有早晏耳。 |
| | The Emperor asked: I oversee these matters and follow their principles, yet they do not align with the numbers. Why is this so? Qibo said: The application of qi varies in quantity; transformation and harmony fluctuate between prosperity and decline. Prosperity, decline, abundance, and scarcity all belong to the same process of transformation. The Emperor asked: I would like to hear how this "same transformation" manifests. Qibo said: Wind and warmth correspond to spring transformation; heat, haze, and dusk-fire correspond to summer transformation. Dominance and restoration are the same. Dryness and clarity, smoke and dew correspond to autumn transformation; clouds, rain, dusk, and dust correspond to late summer (long shu) transformation; cold, frost, snow, and ice correspond to winter transformation. These are the transformations of Heaven's Five Movements and Earth's Six Climatic Influences—their alternating use and fluctuating prosperity and decline form a constant pattern. The Emperor said: When the Five Movements align with Heaven's transformation, it is called Tianfu (Heavenly Accord), and I understand this. I would like to know what is meant by those that align with Earth's transformation. Qibo said: There are three instances of excessive movement aligning with Heaven's transformation and also three of insufficient movement aligning similarly. Likewise, there are three cases of excessive movement aligning with Earth's transformation and another three for the insufficient. This totals twenty-four years. The Emperor said: I would like to hear what these refer to specifically. Qibo said: Jiachen and Jiayou are Tai Gong, with Taiyin added below; Renyin and Ren Shen are Taijiao, with Juyin added below; Gengzi and Gengwu are Taishang, with Yangming added below. These constitute three instances. łoż Kuisi and Kuihai are Shaozheng, with Shaoyang added below; Xinchou and Xinwei are Shaoyu, with Taiyang added below; Kuimao and Kuizhou are Shaozheng again, with Shaoyin added below. These also constitute three instances. Wuzi and Wumu are Taizheng, with Shaoyin above; Wuyin and Wushen are also Taizheng, but with Shaoyang above; Bingchen and Bingyou are Taiyu, with Taiyang above. These form three instances. Dingsi and Dinghai are Shaojiao, with Jueyin above; Yimao and Yiyou are Shaoshang, with Yangming above; Jiouchou and Jiuni are Shaogong, with Taiyin above. These also form three instances. Beyond these twenty-four years, there is neither addition below nor presence above. The Emperor asked: What does "addition" mean? Qibo said: When excessive, the addition aligns with Tianfu (Heavenly Concord); when insufficient, it aligns with Suikui (Annual Accord). The Emperor asked: What does "presence above" mean? Qibo said: Whether excessive or insufficient, they are all called Tianfu (Heaven's Accord). However, the changes vary in degree; disease manifestations differ in mildness and severity; and outcomes of life and death occur at different times.
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| | 六元正紀... : |
帝曰：夫子言用寒遠寒，用熱遠熱，余未知其然也，願聞何謂遠。歧伯曰：熱無犯熱，寒無犯寒，從者和，逆者病，不可不敬畏而遠之，所謂時興六位也。帝曰：溫涼何如。歧伯曰：司氣以熱，用熱無犯，司氣以寒，用寒無犯，司氣以涼，用涼無犯，司氣以溫，用溫無犯，閒氣同其主無犯，異其主則小犯之，是謂四畏，必謹察之。帝曰：善。其犯者何如。歧伯曰：天氣反時，則可依則，及勝其主則可犯，以平為期，而不可過，是謂邪氣反勝者。故曰：無失天信，無逆氣宜，無翼其勝，無贊其復，是謂至治。 |
| | The Emperor asked: You said, "When using cold therapy, avoid cold; when using heat therapy, avoid heat." I do not yet understand this. Please explain what you mean by "avoiding" (yuan). Qibo said: When it is hot, do not violate the nature of heat; when it is cold, do not contravene the nature of cold. Following this principle brings harmony; going against it causes illness. One cannot fail to revere and avoid these forces. This is what is meant by the six positions according to seasonal timing. The Emperor asked: What about warmth and coolness? Qibo said: When the governing qi is heat, using heat should not violate it; when the governing qi is cold, using cold should not contravene it. When the governing qi is coolness, using coolness must also align with it; and when the governing qi is warmth, using warmth must follow suit. For intervening (or transitional) qi that shares the same ruler as the main climatic force, do not violate it either. If its ruler differs from the main force, then a minor violation may occur. These four principles are called the "Four Fears," and one must carefully observe them. The Emperor said: Well spoken. What are the consequences of violating these principles? Qibo said: When Heaven's qi acts contrary to the season, one may still follow established principles. If it overcomes its ruler, then a violation is permissible, but only with the aim of restoring balance and without excess. This is called an abnormal climatic force overpowering normally dominant influences. Therefore, it is said: Do not lose faith in Heaven's timing; do not oppose the appropriate qi; do not assist excessive dominance; do not support restoration beyond need. This is called supreme regulation and harmony.
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| | 六元正紀... : |
帝曰：善。五運氣行主歲之紀，其有常數乎。歧伯曰：臣請次之。 |
| | The Emperor said: Well spoken. The Emperor asked: The Five Movements and Climatic Influences govern the annual cycle—do they follow fixed numerical patterns? Qibo said: I shall explain them in order.
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| | 六元正紀... : |
甲子，甲午歲。 |
| | Jiashi, Jiawu year.
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| | 六元正紀... : |
上少陰火，中太宮土運，下陽明金，熱化二，雨化五，燥化四，所謂正化日也。其化上鹹寒，中苦熱，下酸熱，所謂藥食宜也。 |
| | Above is Shaoyin Fire; in the middle, Taigong Earth Movement; below, Yangming Metal. Heat transformation: 2; rain transformation: 5; dryness transformation: 4—these are called standard transformation days. Their transformations correspond to salty and cold flavors above, bitter and hot in the middle, sour and hot below—these are what is meant by appropriate medicinal and dietary choices.
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| | 六元正紀... : |
乙丑，乙未歲。 |
| | Yichou, Yiwu year.
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| | 六元正紀... : |
上太陰土，中少商金運，下太陽水，熱化寒化勝復同，所謂邪氣化日也。災七宮。濕化五，清化四，寒化六，所謂正化日也。其化上苦熱，中酸和，下甘熱，所謂藥食宜也。 |
| | Above is Taiyin Earth; in the middle, Shaoshang Metal Movement; below, Taiyang Water. Heat and cold transformations interact through dominance and restoration—these are called days of abnormal climatic transformation. Disaster at the Seventh Palace. Damp transformation: 5; clear (cooling) transformation: 4; cold transformation: 6—these are called standard days of transformation. Their transformations correspond to bitter and hot above, sour and harmonizing in the middle, sweet and hot below—this is what is meant by suitable medicinal and dietary choices.
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| | 六元正紀... : |
丙寅，丙申歲。 |
| | Bingyin, Bingshen year.
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| | 六元正紀... : |
上少陽相火，中太羽水運，下厥陰木。火化二，寒化六，風化三，所謂正化日也。其化上鹹寒，中鹹溫，下辛溫，所謂藥食宜也。 |
| | Above is Shaoyang Fire; in the middle, Taiyu Water Movement; below, Jueyin Wood. Fire transformation: 2; cold transformation: 6; wind transformation: 3—these are called standard days of climatic transformation. Their transformations correspond to salty and cold above, salty and warm in the middle, pungent and warm below—this is what is referred to as appropriate medicinal and dietary choices.
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| | 六元正紀... : |
丁卯，丁酉歲。 |
| | Dingmao, Dingyou year.
|
| | 六元正紀... : |
上陽明金，中少角木運，下少陰火，清化熱化勝復同，所謂邪氣化日也。災三宮。燥化九，風化三，熱化七，所謂正化日也。其化上苦小溫，中辛和，下鹹寒，所謂藥食宜也。 |
| | Above is Yangming Metal; in the middle, Shaojiao Wood Movement; below, Shaoyin Fire. Clear (cooling) and heat transformations interact through dominance and restoration—this is called a day of abnormal climatic influence. Disaster at the Third Palace. Dryness transformation: 9; wind transformation: 3; heat transformation: 7—these are called standard climatic transformation days. Their transformations correspond to bitter with slight warmth above, pungent and harmonizing in the middle; salty and cold below—this is what is called appropriate medicinal and dietary choices.
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| | 六元正紀... : |
戊辰，戊戌歲。 |
| | Wuchen, Wuxiu year.
|
| | 六元正紀... : |
上太陽水，中太徵火運，下太陰土。寒化六，熱化七，濕化五，所謂正化日也。其化上苦溫，中甘和，下甘溫，所謂藥食宜也。 |
| | Above is Taiyang Water; in the middle, Taizheng Fire Movement; below, Taiyin Earth. Cold transformation: 6; heat transformation: 7; damp transformation: 5—these are called standard days for climatic transformations. Their transformations correspond to bitter and warm above, sweet and harmonizing in the middle; sweet and warm below—this is referred to as suitable medicinal and dietary choices.
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| | 六元正紀... : |
己巳，己亥歲。 |
| | Jisi, Jihai year.
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| | 六元正紀... : |
上厥陰木，中少宮土運，下少陽相火，風化清化勝復同，所謂邪氣化日也。災五宮。風化三，濕化五，火化七，所謂正化日也。其化上辛涼，中甘和，下鹹寒，所謂藥食宜也。 |
| | Above is Jueyin Wood; in the middle, Shaogong Earth Movement; below is Shaoyang Fire. Wind and clear (cooling) transformations interact through dominance and restoration—they are called days of abnormal qi transformation. Disaster at the Fifth Palace. Wind transformation: 3; damp transformation: 5; fire transformation: 7—these are referred to as standard days of climatic change. Their transformations correspond to pungent and cool above, sweet and harmonious in the middle; salty and cold at the bottom—this is what is known as appropriate medicinal and dietary practices.
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| | 六元正紀... : |
庚午，庚子歲。 |
| | Gengwu, Gengzi year.
|
| | 六元正紀... : |
上少陰火，中太商金運，下陽明金，熱化七，清化九，燥化九，所謂正化日也。其化上鹹寒，中辛溫，下酸溫，所謂藥食宜也。 |
| | Above is Shaoyin Fire, in the middle is Taishang Metal Movement, below is Yangming Metal. Heat transformation: 7; clear (cooling) and dryness transformations both: 9—these are called standard days of climate change. Their transformation corresponds to salty and cold above; pungent and warm in the middle; sour and warm below—this is known as suitable medicinal and dietary preferences.
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| | 六元正紀... : |
辛未，辛丑歲。 |
| | Xinwei, Xinchou year.
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| | 六元正紀... : |
上太陰土，中少羽水運，下太陽水，雨化風化勝復同，所謂邪氣化日也。災一宮。雨化五，寒化一，所謂正化日也。其化上苦熱，中苦和，下苦熱，所謂藥食宜也。 |
| | Above is Taiyin Earth, in the middle is Shaoyu Water Movement, below is Taiyang Water. Rain and wind transformations interact through dominance and restoration; these are called days of abnormal climate transformation. Disaster at the First Palace. Rain transformation: 5; cold transformation: 1—these are called standard climate transformation days. Their transformations correspond to bitter and heat above, bitter and harmonizing in the middle; bitter and heat below—this is what is considered appropriate for medicinal and dietary use.
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| | 六元正紀... : |
壬申，壬寅歲。 |
| | Renshen, Renyin year.
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| | 六元正紀... : |
上少陽相火，中太角木運，下厥陰木，火化二，風化八，所謂正化日也。其化上鹹寒，中酸和，下辛涼，所謂藥食宜也。 |
| | Above is Shaoyang Fire, in the middle is Taijiao Wood Movement, below is Jueyin Wood. Fire transformation: 2; wind transformation: 8—these are called standard days of qi transformation. Their transformations correspond to salty and cool above, sour and harmonious in the middle, pungent (or spicy) and cool below—this is what refers to suitable medicinal and dietary practices.
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| | 六元正紀... : |
癸酉，癸卯歲。 |
| | Kuiyou, Kuimao year.
|
| | 六元正紀... : |
上陽明金，中少徵火運，下少陰火，寒化雨化勝復同，所謂邪氣化日也。災九宮。燥化九，熱化二，所謂正化日也。其化上苦小溫，中鹹溫，下鹹寒，所謂藥食宜也。 |
| | Above is Yangming Metal, in the middle is Shaozheng Fire Movement, below is Shaoyin Fire. Cold and rain transformations interact through dominance and restoration—their days are called those of abnormal qi transformation. Disaster at the Ninth Palace. Dryness transformation: 9; heat transformation: 2—these are called standard qi transformation days. Their transformations correspond to bitter with mild warmth above, salty and warm in the center, salty and cold below—these are known as appropriate medicinal and dietary preferences.
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| | 六元正紀... : |
甲戌，甲辰歲。 |
| | Jiachun, Jiachen year.
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| | 六元正紀... : |
上太陽水，中太宮土運，下太陰土，寒化六，濕化五，正化日也。其化上苦熱，中苦溫，下苦溫，藥食宜也。 |
| | Above is Taiyang Water, in the middle is Taigong Earth Movement, below is Taiyin Earth. Cold transformation: 6; damp transformation: 5—these are standard days of qi change. Their transformations correspond to bitter and warmth above, bitter and mild warmth in the middle; bitter and warm below—these are suitable for medicinal and dietary purposes.
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| | 六元正紀... : |
乙亥，乙巳歲。 |
| | Yihai, Yisi year.
|
| | 六元正紀... : |
上厥陰木，中少商金運，下少陽相火，熱化寒化勝復同，邪氣化日也。災七宮。風化八，清化四，火化二，正化度也。其化上辛涼，中酸和，下鹹寒，藥食宜也。 |
| | Above is Jueyin Wood, in the middle is Shaoshang Metal Movement, below is Shaoyang Fire (Fire of Interaction). Heat and cold transformations interact through domination and restoration—these are days of abnormal qi transformation. Disaster at the Seventh Palace. Wind transformation: 8; clear (cool) transformation: 4; fire transformation: 2—this is the standard measure of climatic change. Their transformations correspond to pungent (spicy) and cool above, sour and balanced in the middle; salty and cold beneath—these are appropriate for medicinal and dietary applications.
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| | 六元正紀... : |
丙子，丙午歲。 |
| | Bingzi, Bingwu year.
|
| | 六元正紀... : |
上少陰火，中太羽水運，下陽明金，熱化二，寒化六，清化四，正化度也。其化上鹹寒，中鹹熱，下酸溫，藥宜食也。 |
| | Above is Shaoyin Fire (Less Yin Fire), in the middle is Taiyu Water Movement, below is Yangming Gold. Heat transformation: 2; cold transformation: 6; clear (cool) transformation: 4—this is standard climatic measure. Their transformations correspond to salty and cooling above, salty and warming in the middle; sour (or acidic) and warm below—these are appropriate medicinal and dietary choices.
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| | 六元正紀... : |
丁丑，丁未歲。 |
| | Dingchou, Dingwei year.
|
| | 六元正紀... : |
上太陰土，中少角木運，下太陽水，清化熱化勝復同，邪氣化度也。災三宮。雨化五，風化三，寒化一，正化度也。其化上苦溫，中辛溫，下甘熱，藥食宜也。 |
| | Above is Taiyin Earth (Great Yin Earth), in the middle is Shaojiao Wood Movement, below is Taiyang Water (Great Yang Water). Clear and heat transformations interact through dominance or restoration—this is abnormal climatic measure. Disaster at the Third Palace (San Gong). Rain transformation: 5; wind transformation: 3; cold transformation: 1—this is standard climatic measurement. Their transformations correspond to bitter and warm above, pungent (spicy) or acrid and warm in the middle; sweet and hot below—these are suitable for medicinal and dietary use.
|
| | 六元正紀... : |
戊寅，戊申歲。 |
| | Wuyin, Wushen year.
|
| | 六元正紀... : |
上少陽相火，中太徵火運，下厥陰木，火化七，風化三，正化度也。其化上鹹寒，中甘和，下辛涼，藥食宜也。 |
| | Above is Shaoyang Fire of Interaction (Less Yang Fire), in the middle is Taizhi Fire Movement, below is Jueyin Wood. Fire transformation: 7; wind transformation: 3—this is standard climatic degree. Their transformations correspond to salty and cold above, sweet and harmonizing in the middle; pungent (spicy or acrid) and cool below—these are suitable for medicine and diet.
|
| | 六元正紀... : |
己卯，己酉歲。 |
| | Jimao, Jiyou year.
|
| | 六元正紀... : |
上陽明金，中少宮土運，下少陰火，風化清化勝復同，邪氣化度也。災五宮。清化九，雨化五，熱化七，正化度也。其化上苦小溫，中甘和，下鹹寒，藥食宜也。 |
| | Above is Yangming Metal (Yang Ming Jin), in the middle is Shaogong Earth Movement, below is Shaoyin Fire. Wind and clear (cool) transformations interact through dominance and restoration—this is abnormal qi transformation measure. Disaster at the Fifth Palace (Wu Gong). Clear transformation: 9; rain transformation: 5; heat transformation: 7—this is standard climatic transformation measure. Their transformations correspond to slightly warm and bitter above, sweet and harmonious in the middle; salty and cool below—these are appropriate for medicine and food.
|
| | 六元正紀... : |
庚辰，庚戌歲。 |
| | Gengchen, Gengxu year.
|
| | 六元正紀... : |
上太陽水，中太商金運，下太陰土。寒化一，清化九，雨化五，正化度也。其化上苦熱，中辛溫，下甘熱，藥食宜也。 |
| | Above is Taiyang Water (Great Sun Water), in the middle is Taishang Metal Movement, below is Taiyin Earth. Cold transformation: 1; clear transformation: 9; rain transformation: 5—this is standard climatic change measure. Their transformations correspond to bitter and hot above, pungent or acrid and warm in the midst; sweet and hot beneath—these are suitable for medicines and food.
|
| | 六元正紀... : |
辛巳，辛亥歲。 |
| | Xinsi, Xinhai year.
|
| | 六元正紀... : |
上厥陰木，中少羽水運，下少陽相火，雨化風化勝復同，邪氣化度也。災一宮。風化三，寒化一，火化七，正化度也。其化上辛涼，中苦和，下鹹寒，藥食宜也。 |
| | Above is Jueyin wood, in the middle is Shaoyu water movement, below is Shaoyang fire (fire of interaction). Rain transformation and wind transformation interact through dominance and restoration; this is abnormal qi transformation measurement. Disaster at the First Palace (Yi Gong). Wind transformation: 3; cold transformation: 1; fire transformation: 7—this is standard measure of climatic changes. Their transformations correspond to pungent and cool above, bitter and harmonizing in the middle, salty and cold below—these are suitable for medication and diet.
|
| | 六元正紀... : |
壬午，壬子歲。 |
| | Renwu, Renzi year.
|
| | 六元正紀... : |
上少陰火，中太角木運，下陽明金。熱化二，風化八，清化四，正化度也。其化上鹹寒，中酸涼，下酸溫，藥食宜也。 |
| | Above is Shaoyin fire (Less Yin Fire), in the center is Taijiao wood movement, below is Yangming metal. Heat transformation: 2; wind transformation: 8; clear (or cool) transformation: 4—this is the standard climatic measure. Their transformations correspond to salty and cool above, sour (or acidic) and cool in the middle; sour and warm below—these are suitable for medications and food.
|
| | 六元正紀... : |
癸未，癸丑歲。 |
| | Guiwei, Guichou year.
|
| | 六元正紀... : |
上太陰土，中少徵火運，下太陽水，寒化雨化勝復同，邪氣化度也。災九宮。雨化五，火化二，寒化一，正化度也。其化上苦溫，中鹹溫，下甘熱，藥食宜也。 |
| | Above is Taiyin earth (Great Yin Earth), in the center is Shaozhi fire movement, below is Taiyang water. Cold transformation and rain transformation interact through dominance and restoration—these are abnormal qi transformations. Disaster at the Ninth Palace (Jiu Gong). Rain transformation: 5; fire transformation: 2; cold transformation: 1—this is standard measurement of climatic changes. Their transformations correspond to bitter and warming above, salty and warm in the middle; sweet (or sugary) and hot below—these are appropriate for medicines and food.
|
| | 六元正紀... : |
甲申，甲寅歲。 |
| | Jiashen, Jiayin year.
|
| | 六元正紀... : |
上少陽相火，中太宮土運，下厥陰木。火化二，雨化五，風化八，正化度也。其化上鹹寒，中鹹和，下辛涼，藥食宜也。 |
| | Above is Shaoyang fire of interaction (Less Yang Fire), in the center is Taigong earth movement, below is Jueyin wood. Fire transformation: 2; rain transformation: 5; wind transformation: 8—this is standard climatic measures. Their transformations correspond to salty and cold on top, salty and harmonizing in the center; pungent (or acrid) and cool at the bottom—these are suitable for medical treatment and diet.
|
| | 六元正紀... : |
乙酉，乙卯歲。 |
| | Yyou, Yimao year.
|
| | 六元正紀... : |
上陽明金，中少商金運，下少陰火，熱化寒化勝復同，邪氣化度也。災七宮。燥化四，清化四，熱化二，正化度也。其化上苦小溫，中苦和，下鹹寒，藥食宜也。 |
| | Above is Yangming metal (Yang Ming Jin), in the center is Shaoshang metal movement, below is Shaoyin fire. Heat and cold transformations interact through dominance and restoration—they are abnormal qi transformation measures. Disaster at the Seventh Palace (Qi Gong). Dry transformation: 4; clear (or cool) transformation: 4; heat transformation: 2—this is standard climatic measurements. Their transformations correspond to slightly warm bitter above, harmonizing bitter in the middle; cold and salty below—these are suitable for drugs and food.
|
| | 六元正紀... : |
丙戊，丙辰歲。 |
| | Bingwu, Bingchen year.
|
| | 六元正紀... : |
上太陽水，中太羽水運，下太陰土。寒化六，雨化五，正化度也。其化上苦熱，中鹹溫，下甘熱，藥食宜也。 |
| | Above is Taiyang water (Great Yang Water), in the center is Taiyu water movement, below is Taiyin earth. Cold transformation: 6; rain transformation: 5—this is standard degree of climatic change. Their transformations correspond to bitter and heat above, salty and warm in middle; sweet (or sugared) and hot below—these are proper for medicine and food.
|
| | 六元正紀... : |
丁亥，丁巳歲。 |
| | Dinghai, Dingsi year.
|
| | 六元正紀... : |
上厥陰木，中少角木運，下少陽相火，清化熱化勝復同，邪氣化度也。災三宮。風化三，火化七，正化度也。其化上辛涼，中辛和，下鹹寒，藥食宜也。 |
| | Above is Jueyin wooden (Jue Yin Mu), in the center is Shajiao wooden movement, below is Shaoyang phase fire. Clear transformation and heat transformation interact through dominance and restoration—it is abnormal qi transformation degree. Disaster at the Third Palace. Wind transformation: 3; fire transformation: 7—this is a standard climatic measure. Their transformations correspond to pungent cool above, harmonious pungent in the middle; cold salty below—these are appropriate for medication and food.
|
| | 六元正紀... : |
戊子，戊午歲。 |
| | Wuzi, Wumu year.
|
| | 六元正紀... : |
上少陰火，中太徵火運，下陽明金。熱化七，清化九，正化度也。其化上鹹寒，中甘寒，下酸溫，藥食宜也。 |
| | Above is Shaoyin fire, in the center is Taizhi fire movement, below is Yangming gold. Heat transformation: 7; clear (or cooling) transformation: 9—this is standard climatic degrees. Their transformations correspond to cold and salty above, cold and sweet in the middle; warm and sour below—these are suitable for drug use and diet.
|
| | 六元正紀... : |
己丑，己未歲。 |
| | Jichou, Jiwei year.
|
| | 六元正紀... : |
上太陰土，中少宮土運，下太陽水，風化清化勝復同，邪氣化度也。災五宮。雨化五，寒化一，正化度也。其化上苦熱，中甘和，下甘熱，藥食宜也。 |
| | Above is Taiyin soil (Great Yin Earth), in center is Shaogong earth movement, below is Taiyang water (Tai Yang Shui). Wind transformation and clear transformation interact through dominance and restoration—their measurement is abnormal qi transformation. Disaster at the Fifth Palace. Rain transformation: 5; cold transformation: 1—this is a standard measure of climatic transformations. Their transformations correspond to hot and bitter above, harmonious sweet in the middle; hot and sweet below—these are suitable for use as medicine and food.
|
| | 六元正紀... : |
庚寅，庚申歲。 |
| | Gengyin, Genshen year.
|
| | 六元正紀... : |
上少陽相火，中太商金運，下厥陰木。火化七，清化九，風化三，正化度也。其化上鹹寒，中辛溫，下辛涼，藥食宜也。 |
| | Above is Shaoyang fire (of interaction), in the center is Taishang metal movement, below is Jueyinh wood. Fire transformation: 7; clear transformation: 9; wind transformation: 3—this is the standard degree of climatic changes. Their transformations correspond to salty and cold at top, pungent (acrid) and warm in the center; pungent and cool below—these are proper for medicinal use and food.
|
| | 六元正紀... : |
辛卯，辛酉歲。 |
| | Xinmao, Xinyou year.
|
| | 六元正紀... : |
上陽明金，中少羽水運，下少陰火，雨化風化勝復同，邪氣化度也。災一宮。清化九，寒化一，熱化七，正化度也。其化上苦小溫，中苦和，下鹹寒，藥食宜也。 |
| | Above is Yangming metal, in the center is Shaoyu water movement; below is Shaoyin fire. Rain transformation and wind transformation interact via dominance and restoration—this measurement belongs to abnormal qi transformations. Disaster at the First Palace. Clear transformation: 9; cold transformation: 1; heat transformation: 7—this is the standard measurement of climatic transformations. Their transformations correspond to slightly warm bitterness above, harmonious bitterness in the middle; cold saltiness below—these are suitable as medicine and food.
|
| | 六元正紀... : |
壬辰，壬戌歲。 |
| | Rencheng, Renxu year.
|
| | 六元正紀... : |
上大陽水，中太角木運，下太陰土。寒化六，風化八，雨化五，正化度也。其化上苦溫，中酸和，下甘溫，藥食宜也。 |
| | Above is Taiyang water, in the center is Taijiaomu movement, below is taiyin earth. Cold transformation: 6; wind transformation: 8; rain transformation: 5—this is the standard measurement for climatic changes. Their transformations correspond to warm bitterness above, harmonizing sourness in the middle; warming sweetness below—these are suitable for medicinals and food.
|
| | 六元正紀... : |
癸巳，癸亥。 |
| | Guisi, Guihai year.
|
| | 六元正紀... : |
上厥陰木，中少徵火運，下少陽相火，寒化雨化勝復同，邪氣化度也。災九宮。風化八，火化二，正化度也。其化上辛涼，中鹹和，下鹹寒，藥食宜也。 |
| | Above is Jueyin Mu (Jue Yin Wood), in the center is Shaozhhi fire movement, below is Shaoyan fire of interaction. Cold transformation and rain transformation dominate or restore each other—this measurement belongs to abnormal climatic qi transformations. Disaster at the Ninth Palace. Wind transformation: 8; fire transformation: 2—this is a standard measurement of climatic change. Their transformations correspond to cool pungency above, harmonizing saltiness in the middle; cold salinity below—these are suitable for pharmaceuticals and food.
|
| | 六元正紀... : |
凡此定期之紀，勝復正化，皆有常數，不可不察。故知其要者，一言而終，不知其要，流散無窮，此之謂也。 |
| | All these fixed regulations of climatic cycles, including dominance, restoration, and standard transformations, have constant numerical patterns; they must not be overlooked. Therefore, those who understand the essentials can summarize everything in one sentence; those who do not grasp these essentials will find their knowledge scattered and endless—this is what it means.
|
| | 六元正紀... : |
帝曰：善。五運之氣，亦復歲乎。歧伯曰：鬱極迺發，待時而作也。帝曰：請問其所謂也。歧伯曰：五常之氣，太過不及，其發異也。帝曰：願卒聞之。歧伯曰：太過者暴，不及者徐，暴者為病甚，徐者為病持。帝曰：太過不及，其數何如。歧伯曰：太過者其數成，不及者其數生，土常以生也。 |
| | The Emperor said: Well said. Are the Five Movements' qi also repeated annually? Qibo said: When stagnation reaches its extreme, it will erupt; it waits for the right time to act. The Emperor asked: Please explain what you mean by that. Qibo said: The Five Regular Qi, when excessive or insufficient, will manifest as abnormal phenomena. The Emperor said: I wish to hear the full explanation. Qibo said: When qi is excessive, it acts suddenly; when insufficient, it progresses slowly. Sudden action causes severe illness, while slow progression results in lingering disease. The Emperor asked: What are the numerical values for excess and deficiency? Qibo said: When qi is excessive, its number completes; when insufficient, its number generates. Earth always follows the principle of generation.
|
| | 六元正紀... : |
帝曰：其發也何如。歧伯曰：土鬱之發，巖谷震驚，雷殷氣交，埃昏黃黑，化為白氣，飄驟高深，擊石飛空，洪水迺從，川流漫衍，田牧土駒。化氣迺敷，善為時雨，始生始長，始化始成。故民病心腹脹，腸鳴而為數後，甚則心痛脇䐜，嘔吐霍亂，飲發注下，胕腫身重。雲奔雨府，霞擁朝陽，山澤埃昏。其迺發也，以其四氣。雲橫天山，浮游生滅，怫之先兆。金鬱之發，天潔地明，風清氣切，大涼迺舉，草樹浮煙，燥氣以行，霿霧數起，殺氣來至，草木蒼乾，金迺有聲。故民病欬逆，心脇滿，引少腹善暴痛，不可反側，嗌乾面塵色惡。出澤焦枯，土凝霜鹵，怫迺發也，其氣五。夜零白露，林莽聲悽，怫之兆也。水鬱之發，陽氣迺辟，陰氣暴舉，大寒迺至，川澤嚴凝，寒雰結為霜雪，甚則黃黑昏翳，流行氣交，迺為霜殺，水迺見祥。故民病寒客心痛，腰脽痛，大關節不利，屈伸不便，善厥逆，痞堅腹滿。陽光不治，空積沈陰，白埃昏暝，而迺發也，其氣二火前後。太虛深玄，氣猶麻散，微見而隱，色黑微黃，怫之先兆也。木鬱之發，太虛埃昏，雲物以擾，大風迺至，屋發折木，木有變。故民病胃脘當心而痛，上支兩脇，鬲咽不通，食飲不下，甚則耳鳴眩轉，目不識人，善暴僵仆。太虛蒼埃，天山一色，或氣濁色黃黑，鬱若橫雲不起雨而迺發也，其氣無常。長川草偃，柔葉呈陰，松吟高山，虎嘯巖岫，怫之先兆也。火鬱之發，太虛腫翳，大明不彰，炎火行，大暑至，山澤燔燎，材木流津，廣廈騰煙，土浮霜鹵，止水迺減，蔓草焦黃，風行惑言，濕化迺後。故民病少氣瘡瘍癰腫，脇腹胸背，面首四支，䐜憤臚脹，瘍疿嘔逆，瘛瘲骨痛，節迺有動，注下溫瘧，腹中暴痛，血溢流注，精液迺少，目赤心熱，甚則瞀悶懊憹，善暴死。刻終大溫，汗濡玄府，其迺發也，其氣四。動復則靜，陽極反陰，濕令迺化迺成。華發水凝，山川冰雪焰陽午澤，怫之先兆也。有怫之應而後報也，皆觀其極而迺發也，木發無時，水隨火也。謹候其時，病可與期，失時反歲，五氣不行，生化收藏，政無恒也。 |
| | The Emperor asked: What are their manifestations? Qibo said: When Earth Qi becomes stagnant and erupts, it causes mountain valleys to tremble with shock; thunder rumbles as the atmosphere intermingles. Dust and haze turn yellow or black, transforming into white qi that drifts swiftly at great heights and depths, striking stones and flying through the air. Floodwaters follow, rivers overflow and spread widely, fields and pastures are submerged, and even the earth's young creatures (such as foals) suffer. The transforming qi then spreads; it brings timely rain that initiates growth, promotes development, and facilitates transformation and completion. Therefore, the people suffer from abdominal distension and bloating, intestinal rumbling with frequent diarrhea; in severe cases, they experience chest pain, flank fullness, vomiting, dysentery, excessive thirst, watery discharge, edema, and heavy body sensation. Clouds rush toward the rain domain; rosy clouds gather before the morning sun; mountains and marshes are shrouded in dust and haze. Its eruption occurs according to its four qi patterns. Clouds stretch across the sky and mountains, drifting and vanishing; this is an early omen of disturbance. When Metal Qi becomes stagnant and erupts, the sky is clear and the earth bright; winds are crisp and invigorating. A great coolness arises; grasses and trees appear shrouded in drifting smoke as dry qi spreads. Dense mists frequently arise, killing qi approaches, vegetation turns withered and gray, and a metallic sound can be heard. Therefore, the people suffer from coughing with upward qi reversal, fullness in the heart and flanks, sudden pain drawing up to the lower abdomen that cannot be relieved by turning or lying on one's side; they also experience dry throat and a dusty complexion. Marshes become parched and withered, the earth hardens as frost and salt accumulate—this is when stagnation erupts. Its qi pattern involves five phases. White dew falls at night; the forest sounds mournful—this is an omen of disturbance. When Water Qi becomes stagnant and erupts, yang qi withdraws while yin qi suddenly rises; great cold arrives. Rivers and marshes freeze solidly, cold mists condense into frost and snow. In severe cases, yellow or black haze obscures the sky, moving qi intermingles, forming a killing frost—this is when water reveals its omen. Therefore, the people suffer from cold invading the heart causing pain, lower back and hip pain, stiffness in major joints, difficulty bending or stretching, frequent reversal of qi (such as cold extremities), and abdominal fullness with obstruction. When yang light fails to prevail, empty accumulations of deep yin remain; white dust and dimness obscure the sky—this is when it erupts. Its qi follows a pattern with two fire phases preceding or following. The great void is deep and mysterious; the qi disperses like flax fibers, faintly visible yet hidden. Its color is black with a slight tinge of yellow—this is an early omen of stagnation. When Wood Qi becomes stagnant and erupts, dust fills the great void; clouds and objects are disturbed, and a great wind arrives. Roofs are torn off, trees uprooted or broken—wood undergoes transformation. Therefore, the people suffer from pain in the epigastrium centered on the heart, with upward pressure extending to both flanks; the diaphragm and throat become obstructed, preventing food or drink from going down. In severe cases, tinnitus and dizziness occur, vision becomes blurred so that they cannot recognize people, and sudden collapse may happen. The great void turns gray with dust; the sky and mountains appear of one color, or the qi is murky in yellow or black. Stagnation lingers like a horizontal cloud that does not bring rain—this is when it erupts, its qi pattern being irregular. Long rivers see grasses bent low; tender leaves display yin characteristics; pines whisper on high mountains, and tigers roar from rocky hills—these are omens of impending disturbance. When Fire Qi becomes stagnant and erupts, a swelling haze fills the great void; the bright sun is obscured. Fiery heat spreads, intense summer heat arrives. Mountains and marshes blaze with fire; trees exude sap, grand buildings emit smoke, soil surfaces with frost and salt deposits, still water levels decrease, creeping grass turns scorched yellow, winds carry confusing words, and damp transformation follows later. Therefore, the people suffer from weak breath and abscesses with swelling; pain occurs in the flanks, abdomen, chest, back, face, head, and limbs. Fullness and distension arise, sores appear, vomiting and upward reversal occur, convulsions and bone pain manifest, joints become affected, dysentery and feverish malaria develop, sudden abdominal pain strikes, blood overflows and flows abnormally, bodily fluids diminish, eyes redden and the heart feels hot; in severe cases, confusion, mental distress, and sudden death may occur. When the final moment of intense heat arrives, sweat moistens the dark palaces—this is when it erupts; its qi pattern follows four phases. When movement returns to stillness, yang reaching its extreme turns into yin—damp transformation then occurs and completes. Flowers bloom with water condensation; mountains and rivers are covered in ice, snow, and fiery midday heat over marshes—this is an omen of impending disturbance. There must be a response to stagnation before it manifests; all phenomena reach their extremes and then erupt. Wood-related eruptions occur without fixed timing, while water follows fire. Carefully observe the proper time; illness can then be anticipated. If timing is missed and seasons are reversed, the Five Qi will not function properly, disrupting growth, transformation, storage, and gathering—governing principles become unstable.
|
| | 六元正紀... : |
帝曰：水發而雹雪，土發而飄驟，木發而毀折，金發而清明，火發而曛昧，何氣使然。歧伯曰：氣有多少，發有微甚，微者當其氣，甚者兼其下，徵其下氣而見可知也。 |
| | The Emperor asked: When water erupts, hail and snow fall; when earth erupts, drifting rain occurs suddenly; when wood erupts, destruction and breaking follow; when metal erupts, clarity and brightness arise; when fire erupts, dimness and obscurity occur. What qi causes these phenomena? Qibo said: The amount of qi varies, and its eruption ranges from subtle to severe. Subtle eruptions correspond only to their own element; severe ones also involve the next lower element. By observing the characteristics of the lower element, one can understand what is happening.
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| | 六元正紀... : |
帝曰：善。五氣之發，不當位者何也。歧伯曰：命其差。帝曰：差有數乎。歧伯曰：後皆三十度而有奇也。帝曰：氣至而先後者何。歧伯曰：運太過則其至先，運不及則其至後，此候之常也。帝曰：當時而至者何也。歧伯曰：非太過，非不及，則至當時，非是者眚也。帝曰：善。氣有非時而化者何也。歧伯曰：太過者，當其時，不及者，歸其己勝也。帝曰：四時之氣，至有早晏高下左右，其候何如。歧伯曰：行有逆順，至有遲速，故太過者化先天，不及者化後天。帝曰：願聞其行，何謂也。歧伯曰：春氣西行，夏氣北行，秋氣東行，冬氣南行。故春氣始於下，秋氣始於上，夏氣始於中，冬氣始於標，春氣始於左，秋氣始於右，冬氣始於後，夏氣始於前，此四時正化之常。故至高之地，冬氣常在，至下之地，春氣常在，必謹察之。帝曰：善。 |
| | The Emperor said: Well said. Five Qi eruptions, what does it mean when they occur out of their proper positions? Qibo said: It is called a deviation in the mandate. The Emperor asked: Is there a numerical pattern to these deviations? Qibo said: Each deviation is approximately thirty degrees and more. The Emperor asked: What determines whether the arrival of qi occurs earlier or later? Qibo said: When the movement is excessive, its arrival comes early; when it is insufficient, its arrival is delayed. This is a regular pattern of observation. The Emperor asked: What does it mean when qi arrives at the proper time? Qibo said: When neither excessive nor insufficient, the arrival occurs exactly on schedule. Any deviation from this is a disorder or abnormality. The Emperor said: Well said. What does it mean when qi transforms outside of its proper time? Qibo said: When excessive, the qi dominates during its own season; when insufficient, it is subdued by another element that naturally overcomes it. The Emperor asked: The qi of the four seasons arrives early or late, rises or falls, appears on the left or right—what are their signs? Qibo said: The movement of qi has directions, either contrary or in harmony; its arrival varies in speed. Therefore, when excessive, transformation occurs before the proper time; when insufficient, it occurs after. The Emperor asked: I wish to hear about these movements—what do you mean? Qibo said: Spring qi moves westward, summer qi northward, autumn qi eastward, and winter qi southward. Therefore, spring qi begins from below, autumn qi from above; summer qi originates in the center, and winter qi at the surface. Spring qi starts on the left, autumn on the right, winter at the back, and summer in front—this is the regular pattern of seasonal transformation. Therefore, in the highest regions, winter qi remains constantly; in the lowest regions, spring qi is ever-present. One must carefully observe these patterns. The Emperor said: Well said.
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| | 六元正紀... : |
黃帝問曰：五運六氣之應見六化之正，六變之紀，何如。歧伯對曰：夫六氣正紀，有化有變，有勝有復，有用有病，不同其候，帝欲何乎。帝曰：願盡聞之。歧伯曰：請遂言之。夫氣之所至也，厥陰所至為和平，少陰所至為暄，太陰所至為埃溽，少陽所至為炎暑，陽明所至為清勁，太陽所至為寒雰，時化之常也。 |
| | The Yellow Emperor asked: How do the Five Movements and Six Qi correspond to the six regular transformations and the six changes? Qibo replied: The Six Qi follow regular patterns, involving transformation and change, dominance and restoration, utility and disease. Their signs differ; what would Your Majesty like to know? The Emperor said: I wish to hear it in full. Qibo said: Please allow me to explain fully. When the qi arrives, what Juyin brings is harmony and peace; what Shaoyin brings is warmth. What Taiyin brings is dust and humidity; what Shaoyang brings is heat and summer. What Yangming brings is clarity and vigor; what Taiyang brings is cold mist—these are the regular seasonal transformations.
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| | 六元正紀... : |
厥陰所至為風府，為璺啟。少陰所至為火府，為舒榮。太陰所至為雨府，為員盈。少陽所至為熱府，為行出。陽明所至為司殺府，為庚蒼。太陽所至為寒府，為歸藏。司化之常也。 |
| | Juyin's arrival brings wind domain, and causes cracks to open. Shaoyin's arrival brings the fire domain, promoting expansion and flourishing. Taiyin's arrival brings the rain domain, resulting in fullness and abundance. Shaoyang's arrival brings the heat domain, promoting movement and outward expansion. Yangming's arrival brings the killing domain, resulting in dryness and withering. Taiyang's arrival brings the cold domain, leading to return and storage. This is the regular pattern of governing transformation.
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| | 六元正紀... : |
厥陰所至為生，為風搖。少陰所至為榮，為形見。太陰所至為化，為雲雨。少陽所至為長，為蕃鮮。陽明所至為收，為霧露。太陽所至為藏，為周密。氣化之常也。 |
| | Juyin's arrival brings life, and causes swaying winds. Shaoyin's arrival promotes flourishing, and manifests visible forms. Taiyin's arrival brings transformation, manifesting as clouds and rain. Shaoyang's arrival promotes growth, resulting in abundant freshness. Yangming's arrival brings harvest, manifesting as mist and dew. Taiyang's arrival brings storage, resulting in thoroughness and compactness. This is the regular pattern of qi transformation.
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| | 六元正紀... : |
厥陰所至為風生，終為肅。少陰所至為熱生，中為寒。太陰所至為濕生，終為注雨。少陽所至為火生，終為蒸溽。陽明所至為燥生，終為涼。太陽所至為寒生，中為溫。德化之常也。厥陰所至為毛化，少陰所至為羽化，太陰所至為倮化，少陽所至為羽化，陽明所至為介化，太陽所至為鱗化，德化之常也。 |
| | Juyin's arrival brings wind and life, ultimately leading to severity. Shaoyin's arrival brings heat and vitality, with cold in the middle. Taiyin's arrival generates dampness, ultimately resulting in heavy rain. Shaoyang's arrival brings fire and vitality, ultimately leading to steaming humidity. Yangming's arrival generates dryness, ultimately resulting in coolness. Taiyang's arrival brings cold and vitality, with warmth in the middle. This is the regular pattern of virtue-based transformation. Juyin's arrival promotes hairy transformation; Shaoyin promotes feathered transformation; Taiyin promotes hairless (naked) transformation. Shaoyang also brings feathered transformation, Yangming promotes shelled transformation, and Taiyang promotes scaled transformation—this is the regular pattern of virtue-based change.
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| | 六元正紀... : |
厥陰所至為生化，少陰所至為榮化，太陰所至為濡化，少陽所至為茂化，陽明所至為堅化，太陽所至為藏化，布政之常也。 |
| | Juyin's arrival brings birth transformation; Shaoyin, flourishing transformation; Taiyin, moistening transformation. Shaoyang promotes lush growth transformation; Yangming, firmness transformation; and Taiyang, storage transformation—this is the regular mode of governance.
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| | 六元正紀... : |
厥陰所至為飄怒太涼，少陰所至為大暄寒，太陰所至為雷霆驟注烈風，少陽所至為飄風燔燎霜凝，陽明所至為散落溫，太陽所至為寒雪冰雹白埃，氣變之常也。 |
| | Juyin's arrival brings drifting winds and excessive coolness; Shaoyin's, great warmth followed by cold. Taiyin's brings thunder, lightning, sudden heavy rain, and fierce winds. Shaoyang's brings drifting winds, blazing fires, frost condensation. Yangming's brings scattering and mild warmth; Taiyang's brings cold snow, ice, hail, and white dust—this is the regular pattern of climatic change.
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| | 六元正紀... : |
厥陰所至為撓動，為迎隨。少陰所至為高明焰，為曛。太陰所至為沈陰，為白埃，為晦暝。少陽所至為光顯，為彤雲，為曛。陽明所至為煙埃，為霜，為勁切，為悽鳴。太陽所至為剛固，為堅芒為立，令行之常也。 |
| | Juyin's arrival causes disturbance and movement, manifesting as resistance or compliance. Shaoyin's arrival produces lofty brightness and flame, resulting in dimness. Taiyin's arrival results in deep yin, white dust, and darkness. Shaoyang's arrival produces brightness and visibility, manifesting as red clouds and dimness. Yangming's arrival results in smoke and dust, frost, sharp winds, and mournful sounds. Taiyang's arrival brings rigidity and firmness, with sharp edges and stability—this is the regular way of issuing commands.
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| | 六元正紀... : |
厥陰所至為裏急，少陰所至為瘍胗身熱，太陰所至為積飲否隔，少陽所至為嚏嘔為瘡瘍，陽明所至為浮虛，太陽所至為屈伸不利，病之常也。厥陰所至為支痛，少陰所至為驚惑惡寒戰慄譫妄，太陰所至為蓄滿，少陽所至為驚躁瞀味暴病，陽明所至為鼽尻陰股膝髀腨䯒足病，太陽所至為腰痛，病之常也。厥陰所至為緛戾，少陰所至為悲妄衂衊，太陰所至為中滿霍亂吐下，少陽所至為喉痺耳鳴嘔涌，陽明所至皴揭，太陽所至為寢汗痙，病之常也。厥陰所至為脇痛嘔泄，少陰所至為語笑，太陰所至為重胕腫，少陽所至為暴注瞤瘛暴死，陽明所至為鼽嚏，太陽所至為流泄禁止，病之常也。 |
| | Juyin's arrival causes internal urgency; Shaoyin results in sores, swellings, and body heat. Taiyin leads to fluid accumulation, obstruction, and blockage of the digestive tract. Shaoyang causes sneezing, vomiting, and abscesses. Yangming produces floating weakness; Taiyang results in difficulty bending or stretching—these are regular patterns of disease. Juyin's arrival results in limb pain; Shaoyin causes startlement, confusion, aversion to cold, chills, and delirium. Taiyin produces retention and fullness; Shaoyang leads to sudden agitation, mental confusion, and abrupt illness. Yangming affects the nose, perineum, thighs, knees, hips, calves, shins, and feet with disease; Taiyang causes lower back pain—these are regular patterns of illness. Juyin's arrival leads to twisting and distortion; Shaoyin produces sorrow, delusion, nosebleeds, and bloodshot eyes. Taiyin causes central fullness, dysentery with vomiting and diarrhea; Shaoyang results in throat obstruction, tinnitus, and vomiting. Yangming brings dry skin and peeling; Taiyang leads to night sweats and spasm—these are regular patterns of sickness. Juyin's arrival causes flank pain, vomiting, and diarrhea; Shaoyin leads to talking and laughing. Taiyin results in heaviness and edema; Shaoyang produces sudden dysentery, twitching convulsions, and sudden death. Yangming causes nasal discharge and sneezing; Taiyang brings uncontrollable urination or its complete cessation—these are regular patterns of diseases.
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| | 六元正紀... : |
凡此十二變者，報德以德，報化以化，報政以政，報令以令，氣高則高，氣下則下，氣後則後，氣前則前，氣中則中，氣外則外，位之常也。故風勝則動，熱勝則腫，燥勝則乾，寒勝則浮，濕勝則濡泄，甚則水閉胕腫，隨氣所在以言其變耳。 |
| | All these twelve changes follow the principle: virtue responds with virtue, transformation with transformation, governance with governance, and command with command. When qi is high, it manifests as high; when low, as low. When delayed, it appears late; when early, it arrives ahead of time. When central, it affects the center; when external, it influences the exterior—this is the regular positioning pattern. Therefore, when wind dominates, movement occurs; when heat dominates, swelling results. When dryness dominates, dryness follows; when cold dominates, floating symptoms arise. When dampness dominates, moist diarrhea ensues; in severe cases, water retention and edema occur. These changes depend on where the qi resides.
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| | 六元正紀... : |
帝曰：願聞其用也。歧伯曰：夫六氣之用各歸不勝而為化。故太陰雨化，施於太陽，太陽寒化，施於少陰，少陰熱化，施於陽明，陽明燥化，施於厥陰，厥陰風化，施於太陰，各命其所在以徵之也。帝曰：自得其位何如。歧伯曰：自得其位，常化也。帝曰：願聞所在也。歧伯曰：命其位而方，月可知也。帝曰：六位之氣盈虛何如。歧伯曰：太少異也，太者之至徐而常，少者暴而亡。帝曰：天地之氣，盈虛何如。歧伯曰：天氣不足，地氣隨之，地氣不足，天氣從之，運居其中而常先也。惡所不勝，歸所同和，隨運歸從而生其病也。故上勝則天氣降而下，下勝則地氣遷而上，多少而差其分，微者小差，甚者大差，甚則位易氣交易，則大變生而病作矣。大要曰：甚紀五分，微紀七分，其差可見，此之謂也。 |
| | The Emperor said: I wish to hear about their applications. Qibo said: The Six Qi each transform by acting upon what they do not overcome. Therefore, Taiyin's rain transformation acts upon Taiyang; Taiyang's cold transformation acts upon Shaoyin. Shaoyin's heat transformation acts upon Yangming; Yangming's dryness transformation acts upon Juyin. Juyin's wind transformation acts upon Taiyin—each is named according to its location and verified accordingly. The Emperor asked: What happens when each qi remains in its proper position? Qibo said: When each occupies its proper place, it follows the regular pattern of transformation. The Emperor asked: I wish to hear about where they reside. Qibo said: Naming their positions according to direction, the months can be known. The Emperor asked: How do the Six Qi's waxing and waning manifest? Qibo said: Tai and Shao differ. When Tai arrives, it is slow but regular; when Shao arrives, it is sudden yet fleeting. The Emperor asked: How do the qi of Heaven and Earth wax and wane? Qibo said: When Heavenly Qi is insufficient, Earthly Qi follows it; when Earthly Qi is insufficient, Heavenly Qi follows. The movement resides between them and usually leads first. They resent what they cannot overcome, return to what harmonizes with them, follow the movement accordingly, and thus generate disease. Therefore, when the upper force prevails, Heavenly Qi descends; when the lower force prevails, Earthly Qi ascends. The degree of difference depends on their quantity: slight differences cause minor imbalances, while great differences lead to major ones. In severe cases, positions and qi exchange places, resulting in significant changes and the onset of disease. The Essentials say: A severe imbalance is recorded as five divisions, a minor one as seven; the difference becomes evident—this is what it means.
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| | 六元正紀... : |
帝曰：善。論言熱無犯熱，寒無犯寒，余欲不遠寒，不遠熱，柰何。歧伯曰：悉乎哉問也。發表不遠熱，攻裏不遠寒。帝曰：不發不攻而犯寒犯熱，何如。歧伯曰：寒熱內賊，其病益甚。帝曰：願聞無病者何如。歧伯曰：無者生之，有者甚之。帝曰：生者何如。歧伯曰：不遠熱則熱至，不遠寒則寒至。寒至，則堅否腹滿，痛急下利之病生矣。熱至，則身熱吐下霍亂，癰疽瘡瘍，瞀鬱注下，瞤瘛腫脹，嘔，鼽衂頭痛，骨節變，肉痛血溢血泄，淋閟之病生矣。帝曰：治之柰何。歧伯曰：時必順之，犯者治以勝也。黃帝問曰：婦人重身，毒之何如。歧伯曰：有故無殞，亦無殞也。帝曰：願聞其故何謂也。歧伯曰：大積大聚，其可犯也，衰其太半而止，過者死。帝曰：善。鬱之甚者治之柰何。歧伯曰：木鬱達之，火鬱發之，土鬱奪之，金鬱泄之，水鬱折之，然調其氣，過者折之，以其畏也，所謂寫之。帝曰：假者何如。歧伯曰：有假其氣，則無禁也。所謂主氣不足客氣勝也。帝曰：至哉聖人之道，天地大化運行之節，臨御之紀，陰陽之政，寒暑之今，非夫子孰能通之，請藏之靈蘭之室，署曰六元正紀，非齋戒不敢示，慎傳也。 |
| | The Emperor said: Well said. The discussion says, "When heat prevails, avoid further heat; when cold prevails, avoid more cold." I wish to neither distance myself from cold nor from heat. How should I do this? Qibo said: What a thorough question! For exterior release, do not avoid heat; for interior attack, do not avoid cold. The Emperor asked: If one neither releases the exterior nor attacks the interior but still encounters cold or heat, what then? Qibo said: Cold and heat invading internally as thieves will make the disease even worse. The Emperor asked: I wish to hear how it is for those without illness. Qibo said: Where there is none, disease may arise; where there already is, the condition will worsen. The Emperor asked: What does it mean for disease to "arise"? Qibo said: If one does not avoid heat, then heat will come; if one does not avoid cold, then cold will come. When cold arrives, symptoms such as hardness and obstruction in the abdomen, fullness, pain, urgency, and diarrhea arise. When heat arrives, symptoms such as body fever, vomiting and diarrhea with dysentery, abscesses and sores, mental confusion and obstruction of downward flow, twitching convulsions and swelling, vomiting, nasal discharge or nosebleeds, headache, bone-joint changes, muscle pain, blood overflow and bleeding from the bowels, and urinary retention arise. The Emperor asked: How should these be treated? Qibo said: Treatment must follow the season; for violations, treat with what overcomes them. The Yellow Emperor asked: For pregnant women, how should toxic substances be used? Qibo said: If there is a medical need, the fetus will not necessarily be lost; if there is no need, it also will not be lost. The Emperor asked: I wish to hear what you mean by "medical need." Qibo said: In cases of severe accumulation or aggregation, it is permissible to use strong treatments. Reduce the condition by about half and then stop; exceeding this will lead to death. The Emperor said: Well said. What should be done for severe cases of stagnation? Qibo said: For wood stagnation, promote its dispersion; for fire stagnation, release it outward. For earth stagnation, remove or reduce it; for metal stagnation, drain it off; for water stagnation, break up the obstruction. Thus regulate the qi. If excessive, break it according to what it fears—this is called purging. The Emperor asked: What about false or deceptive conditions? Qibo said: If the qi appears falsely, there are no restrictions. This refers to when the dominant seasonal Qi is insufficient and the visiting (external) Qi prevails. The Emperor said: How profound is the way of the sage! The great transformations and movements of Heaven and Earth, the regulations for governing them, the governance of Yin and Yang, the commands of cold and heat—without you, who could understand these? Please preserve this in the Linglan Hall. Title it "Liu Yuan Zheng Ji" (The Six Fundamental Principles). Without fasting and purification, I dare not reveal it; this is to be transmitted with caution.
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