帝曰。愿闻天道六气之节盛何也。岐伯曰。上下有位。左右有纪。故少阳之右。阳明治之。阳明之右。太阳治之。
太阳之右。厥阴治之。厥阴之右。少阴治之。少阴之右。太阴治之。太阴之右。少阳治之。此所谓气之标。盖南面而待
之也。少阳之上。火气治之。中见厥阴。阳明之上。燥气治之。中见太阴。太阳之上。寒气治之。中见少阴。厥阴
之上。风气治之。中见少阳。少阴之上。热气治之。中见太阳。太阴之上。湿气治之。中见阳明。所谓本也。本之下。
中之见也。见之下。气之标也。本标不同。气应异象。（六微旨大论）
天以五行降行于地。因用地之三阴三阳。推移治节。而为六位。于是天之五行。亦分之六气。六气者、寒暑燥湿风
火。为天之六元也。南面而阅地之六位。则六元为本。六位为标。其标本之从。有正对之化。有根源之治。故本标不同。
气应异象。所谓不同者。如少阴君火在午。太阴湿土在未。厥阴风水在亥。少阳相火在寅。阳明燥金在酉。太阳寒水在
戌。此为旺气。其冲为对化。而三阴三阳。又随而上奉之。故本标不同。予于司天。已推言之矣。此章明天地本然之六
位。于三阳之定位。则始少阳。中阳明。终太阳。三阳合为初终而不离。于三阴之定位。则始厥阴。中少阴。终太阴。
三阴亦合为初终而不离。此阴阳之定气也。原其根本。则三阴在北。亥子丑为正位。三阳在东。寅卯辰为正位。然以此
气奉天。而历其生长收藏。则其气之承天者。三阴亦在南之阳。故临乎巳午未。三阳亦在西之阴。故加乎申酉戌。凡地
之三阴三阳。其气有本有从天之六元。其化有正有对。于以历十二宫而合之。此所以标本不同。气应异象也。今曰中见
者。则于其本气标气之间。合而有之。故曰中见。所以节宣本气。而参和标气也。然此气为天地本来之元气。自有之而
本不相离。故条理有自。而不妄参合。何以言之。三阳皆起于三阴。三阴固为三阳之根也。而各有义焉。厥阴阴尽而生
一阳。于阳为少。而成风水之气。是少阳生于厥阴。而合为一体也。太阴以湿土孕金。而为阳明。虽为二阳而成燥金之
用。是阳明生于太阴。而合为一体也。太阳由于少阴。本以秋金而生寒水。是太阳生于少阴。而合为一体也。盖阴阳之
相随。必以其气之相次。故相贯而不离也。然其正对不同之间。更有参和之妙。又不可不察也。少阳之上。火气治之。
相火烈矣。而见厥阴纯阴。此上下相济也。阳明之上。燥气治之。燥亦亢矣。而中见太阴湿土。既能生金。亦能治燥也。
太阳之上。寒气治之。而中见少阴金水和调。不使太阳亢也。而三阴又异焉者。厥阴之上。风气治之。而中见少阳天和。
不使厥阴蔽也。少阴之上。热气治之。此少阴乃奉天之君火也。中见太阳君火。为太阳之主。不得有杂也。然其间有寒
水。亦既济之理也。太阴之上。湿气治之。中见阳明。前以湿治燥。兹以燥胜湿也。其参和节宣如此。是则所谓本也。
Yellow Emperor said: I wish to hear about the seasonal abundance and decline of the Six Qi (Six Atmospheric Influences) in the Heavenly Dao. Qibo replied: There are positions above and below, and there are guidelines on the left and right. Therefore, to the right of Shaoyang (Lesser Yang), Yangming (Greater Yang) governs; to the right of Yangming, Taiyang (Greater Yin) governs; to the right of Taiyang, Jueyin (Terminal Yin) governs; to the right of Jueyin, Shaoyin (Lesser Yin) governs; to the right of Shaoyin, Taiyin (Greater Yin) governs; and to the right of Taiyin, Shaoyang governs again. This is referred to as the Biao (Mark/Manifestation) of Qi, which is observed when facing South.
Above Shaoyang, Fire Qi governs, with Jueyin as its Zhongjian (Intermediate Manifestation/Interior-Exterior Pair); above Yangming, Dryness Qi governs, with Taiyin as its Zhongjian; above Taiyang, Cold Qi governs, with Shaoyin as its Zhongjian; above Jueyin, Wind Qi governs, with Shaoyang as its Zhongjian; above Shaoyin, Heat Qi governs, with Taiyang as its Zhongjian; above Taiyin, Dampness Qi governs, with Yangming as its Zhongjian. This is referred to as the Ben (Root/Essence). Below the Ben lies the Zhongjian; below the Zhongjian lies the Biao. Because the Ben and Biao differ, the corresponding manifestations of Qi vary differently. (From *Suwen: Chapter 24, Discussion on the Subtle Principles of the Six Microcosms*)
Heaven descends the Five Phases (Wu Xing) onto Earth, utilizing the Three Yin and Three Yang positions of Earth to push forward and regulate the seasons, forming six positions. Thus, the Five Phases of Heaven are also divided into Six Qi. The Six Qi—Cold, Summer-heat, Dryness, Dampness, Wind, and Fire—are the Six Primal Elements of Heaven. Facing South to observe the six positions of Earth, the Six Primal Elements serve as the Ben (Root), and the six positions serve as the Biao (Mark). The compliance between Ben and Biao involves Zhengdui Zhihua (Normal Corresponding Transformations) and Genyuan Zhi Zhi (Treatment from the Root). Hence, because the Ben and Biao differ, the manifested phenomena of Qi vary. What is meant by "different" is exemplified thus: Shaoyin Junhuo (Ministerial Fire) is at the Wu position; Taiyin Shitu (Damp Earth) is at the Wei position; Jueyin Fengshui (Wind-Water) is at the Hai position; Shaoyang Xianghuo (Adept Fire) is at the Yin position; Yangming Zaojin (Dry Metal) is at the You position; and Taiyang Han shui (Cold Water) is at the Xu position. These represent the Wangqi (Prosperous Qi). Their opposing positions constitute the Duihua (Opposite Transformation), while the Three Yin and Three Yang follow and support them upward. Therefore, the Ben and Biao differ. I have already deduced these points in my discussion on Sitian (Sovereign Heaven). This chapter clarifies the natural six positions of Heaven and Earth. In the positioning of the Three Yang, it begins with Shaoyang, centers on Yangming, and ends with Taiyang; the Three Yang form a cycle from beginning to end without separation. In the positioning of the Three Yin, it begins with Jueyin, centers on Shaoyin, and ends with Taiyin; the Three Yin also form a cycle from beginning to end without separation. This is the fixed Qi of Yin and Yang. Tracing back to their root, the Three Yin are in the North, with Hai, Zi, and Chou as their correct positions; the Three Yang are in the East, with Yin, Mao, and Chen as their correct positions. However, when this Qi serves Heaven and undergoes growth, flourishing, harvesting, and storage, the Three Yin that receive Heaven's Qi are also in the Southern Yang positions, thus occupying Si, Wu, and Wei; the Three Yang are also in the Western Yin positions, thus occupying Shen, You, and Xu. All Three Yin and Three Yang on Earth possess both a Ben (Root) and attributes derived from the Six Primal Elements of Heaven; their transformations include both Zheng (Direct) and Dui (Opposite). By traversing the Twelve Palaces and combining them, this explains why the Ben and Biao differ, resulting in varied manifestations of Qi. Now, what is called "Zhongjian" exists between its Ben Qi and Biao Qi, combining them. Hence it is called Zhongjian, serving to regulate and disseminate the Ben Qi and harmonize the Biao Qi. However, this Qi is the primal Qi of Heaven and Earth, inherently inseparable since its origin, so its order is natural and does not involve arbitrary combination. Why is this so? The Three Yang all originate from the Three Yin; the Three Yin are indeed the root of the Three Yang, yet each has its specific rationale. Jueyin, where Yin exhausts and generates one Yang, produces less Yang but forms Fengshui Qi. This indicates that Shaoyang is born from Jueyin and unites as one entity. Taiyin uses Wet Earth to nurture Metal, thereby becoming Yangming; although manifesting as Two Yang, it functions as Dry Metal. This indicates that Yangming is born from Taiyin and unites as one entity. Taiyang arises from Shaoyin, originally generating Cold Water through Autumn Metal. This indicates that Taiyang is born from Shaoyin and unites as one entity. Generally, Yin and Yang follow each other according to the sequence of their Qi, interweaving without separation. Nevertheless, within the Zhengdui (Direct/Opposite) relationships, there is a subtlety of harmonization that must not be overlooked. Above Shaoyang, Fire Qi governs; Adept Fire is fierce, yet it meets Jueyin Pure Yin, representing mutual assistance between upper and lower. Above Yangming, Dryness Qi governs; Dryness is also excessive, yet it meets Taiyin Wet Earth, which can generate Metal and also control Dryness. Above Taiyang, Cold Qi governs, yet it meets Shaoyin, where Metal and Water are harmonized, preventing Taiyang Cold from becoming excessive. Regarding the Three Yin, the situation differs: Above Jueyin, Wind Qi governs, yet it meets Shaoyang, whose Harmonious Heaven prevents Jueyin Wind from causing obstruction. Above Shaoyin, Heat Qi governs; this Shaoyin receives the Junhuo (Ruler Fire) of Heaven. Its Zhongjian is Taiyang Junhuo, acting as the master of Taiyang, allowing no impurity. Yet within it lies Cold Water, following the principle of Ji Ji (Mutual Completion/Interaction). Above Taiyin, Dampness Qi governs, meeting Yangming; previously mentioned was using Dampness to control Dryness, here it is using Dryness to overcome Dampness. Such is the manner of their harmonization and regulation. This is what is referred to as the "Ben".