（《素问·六微旨大论》《六元正纪大论》）
帝曰∶盛衰何如？
（《素问·六微旨大论》）此连前章，乃承上文而详求盛衰之义也。）岐伯曰∶非其位则邪，当其位则正；邪则变甚，
正则微。（气不相和者为非位，气相得者为当位，故有邪正微甚之分。上二句，又出五营运大论，见藏象类六。）帝曰∶
何谓当位？岐伯曰∶木运临卯，（此下言岁会也。以木运而临卯位，丁卯岁也。）火运临午，（以火运临午位，戊午岁也。）
土运临四季，（土运临四季，甲辰、甲戌，己丑、己未岁也。）金运临酉，（金运临酉，乙酉岁也。）水运临子，（水运临子，
丙子岁也。）所谓岁会，气之平也。（此岁运与年支同气，故曰岁会，其气平也。共八年。）帝曰∶非位何如？岐伯曰∶岁
不与会也。（岁运不与地支会，则气有不平者矣。）
帝曰∶土运之岁，上见太阴；（此下言天符也。上谓司天，土运上见太阴，己丑、己未岁也。）火运之岁，上见少阳、
少阴；（火运上见少阳，戊寅，戊申岁也。上见少阴，戊子、戊午岁也。）金运之岁，上见阳明；（金运上见阳明，乙卯、
乙酉岁也。）木运之岁，上见厥阴；（木运上见厥阴，丁巳、丁亥岁也。）水运之岁，上见太阳奈何？（水运上见太阳，丙
辰、丙戌岁也。奈何，谓此十二年，以岁运与司天同气者，又何以然也。）岐伯曰∶天之与会也，故天元册曰天符。（天
与运会也。）
天符岁会何如？（此帝问太一天符也。）岐伯曰∶太一天符之会也。（既为天符，又为岁会，是为太一天符之会，如
上之己丑、己未、戊午、乙酉，四岁是也。太一者，至尊无二之称。）
帝曰∶其贵贱何如？岐伯曰∶天符为执法，岁位为行令，太一天符为贵人。（执法者位于上，犹执政也。行令者位乎
下，犹诸司也。贵人者，统乎上下，犹君主也。）帝曰∶邪之中也奈何？（言以非常之邪，不时相加而中伤者也。）岐伯
曰∶中执法者，其病速而危；（中执法者，犯司天之气也。天者生之本，故其病速而危。）中行令者，其病徐而持；（中行
令者，犯地支之气也。害稍次之，故其病徐而持。持者，邪正相持而吉凶相半也。）中贵人者，其病暴而死。（中贵人者，
天地之气皆犯矣，故暴而死。按此三者，地以天为主，故中天符者甚于岁会；而太一天符者，乃三气合一，其盛可知，
故不犯则已，犯则无能解也，人而受之，不能免矣。）帝曰∶位之易也何如？岐伯曰∶君位臣则顺，臣位君则逆。逆则其
病近，其害速；顺则其病远，其害微。所谓二火也。（君者，君火也。臣者，相火也。君位臣者，如以少阴之客，而加于
少阳之主，是君在上而臣在下，故为顺，顺则病期远而害亦微。臣位君者，如以少阳之客，而加于少阴之主，是臣在上
而君在下，故为逆，逆则病期近而害亦速，此以二火为言也。盖五行各一，而其胜复逆顺之相加，各有所辨，惟此二火
者，虽曰同气，然亦有君相上下之分，故特举而辨之。有天符岁会图说，在《图翼》二卷。）
帝曰∶五营运同天化者，命曰天符，余知之矣。愿闻同地化者，何谓也？
（《素问·六元正纪大论》）五营运同天化，如上文以中运而同司天之化，故曰天符。此问同地化者，言中运之同在
泉也。）岐伯曰∶太过而同天化者三，不及而同天化者亦三，太过而同地化者三，不及而同地化者亦三，此凡二十四岁也。
（同司天之化者，其太过不及各有三；同在泉之化者，其太过不及亦各有三也。太过谓阳年，甲丙戊庚壬也。不及谓阴
年，乙丁己辛癸也。二十四岁，义如下文。）帝曰∶愿闻其所谓也。岐伯曰∶甲辰、甲戌太宫下加太阴，壬寅、壬申太角
下加厥阴，庚子、庚午太商下加阳明，如是者三。（下加者，以上加下也，谓以中运而加于在泉也。太宫加太阴，皆土也。
太角加厥阴，皆木也。太商加阳明，皆金也。此上文所谓太过而同地化者三。三者，太阴、厥阴、阳明也。共六年，是
为同天符。）癸巳、癸亥少征下加少阳，辛丑、辛未少羽下加太阳，癸卯、癸酉少征下加少阴，如是者三。（少征加少阳，
皆火也。少羽加太阳，皆水也。少征加少阴，皆火也。此上文所谓不及而同地化者亦三。三者，少阳、太阳、少阴也。
共六年，是为同岁会。）
戊子、戊午太征上临少阴，戊寅、戊申太征上临少阳，丙辰、丙戌太羽上临太阳，如是者三。（上临者，以下临上也，
谓以中运而临于司天也。太征临少阴、少阳，皆火也。太羽临太阳，皆水也。此上文所谓太过而同天化者三。三者，少
阴、少阳、太阳也。）丁巳、丁亥少角上临厥阴，乙卯、乙酉少商上临阳明，己丑、己未少宫上临太阴，如是者三。（少
角上临厥阴，皆木也。少商上临阳明，皆金也。少宫上临太阴，皆土也。此上文所谓不及而同天化者亦三。三者，厥阴、
阳明、太阴也。此上二节，太过六年，不及六年，共十二年，皆重言天符也。而其中戊午、乙酉、己丑、己未，又为太
乙天符。但戊午有余，而乙酉、己丑、己未为不及也。）除此二十四岁，则不加不临也。（谓六十年中，除此二十四岁之
外，则无同气之加临矣。二十四岁详义，亦见《图翼》二卷天符岁会图说。）帝曰∶加者何谓？岐伯曰∶太过而加同天符，
不及而加同岁会也。（此复明上文下加之义也。太过六年下加在泉者，谓之同天符。不及六年下加在泉者，谓之同岁会。）
帝曰∶临者何谓？岐伯曰∶太过不及，皆曰天符，而变行有多少，病形有微甚，生死有早晏耳。（此复明上文上临之义也。
无论太过不及，上临司天者，皆谓之天符，共十二年。其变行有多少，因其气之盛衰也，故病形死生，亦各有所不同耳。
按∶此二论曰岁会，曰天符，曰太一天符，曰同天符，同岁会，其目凡五，皆上下符会，无所克侮，均为气之相得，故
于天时民病，多见平和；然其气纯而一，亦恐亢则为害，故曰变行有多少，病形有微甚，生死有早晏耳。观上文二十四
年之间，惟于岁会八年，曰所谓岁会，气之平也，则其他之不平可知。故曰制则生化，然则无制者乃为害矣。所以有至
而不至、未至而至之变，皆其气之偏耳。不可因其为和，便以为常而不之察也。）
(Suwen, Chapter 64 "The Great Treatise on the Six Micro-Directions" and Chapter 65 "The Great Treatise on the Six Origins and Correct Principles")
The Yellow Emperor asked: How do the prosperity and decline [of Qi] manifest?
(This passage connects with the previous chapter, continuing from the above text to detail the meaning of prosperity and decline.) Qibo replied: When the position is not appropriate, it is pathogenic Qi; when the position is appropriate, it is righteous Qi. Pathogenic Qi causes severe changes, while righteous Qi causes mild changes. (When Qi does not harmonize, it is called inappropriate position; when Qi corresponds well, it is called appropriate position, hence the distinction between pathogenic/righteous and severe/mild. The first two sentences also appear in the "Great Treatise on the Five Movements," see Category of Zang-Fu, Part 6.) The Yellow Emperor asked: What is meant by appropriate position? Qibo said: Wood movement arriving at Mao years... (This section below discusses Suihui [Year Meeting]. With Wood movement arriving at the Mao position, i.e., Ding-Mao years.) Fire movement arriving at Wu years... (With Fire movement arriving at the Wu position, i.e., Wu-Wu years.) Earth movement arriving at the four seasons... (Earth movement arriving at the four seasons, i.e., Jia-Chen, Jia-Xu, Ji-Chou, Ji-Wei years.) Metal movement arriving at You years... (Metal movement arriving at the You position, i.e., Yi-You years.) Water movement arriving at Zi years... (Water movement arriving at the Zi position, i.e., Bing-Zi years.) This is called Suihui [Year Meeting], which indicates balanced Qi. (In these years, the annual movement matches the earthly branch's Qi, thus called Suihui, and its Qi is balanced. There are eight such years.) The Yellow Emperor asked: What about inappropriate positions? Qibo said: The year's movement does not meet with the branch. (If the annual movement does not meet with the earthly branch, then the Qi will be unbalanced.)
The Yellow Emperor asked: In years of Earth movement, encountering Taiyin [Cold-Dampness] at the top... (This section below discusses Tianfu [Heavenly符/Signature]. 'Top' refers to Si-tian [Chief-in-the-Sky]. Earth movement encountering Taiyin, i.e., Ji-Chou and Ji-Wei years.) In years of Fire movement, encountering Shaoyang [Ministerial Fire] or Shaoyin [Master Fire] at the top... (Fire movement encountering Shaoyang, i.e., Wu-Yin and Wu-Shen years. Encountering Shaoyin, i.e., Wu-Zi and Wu-Wu years.) In years of Metal movement, encountering Yangming [Dryness] at the top... (Metal movement encountering Yangming, i.e., Yi-Mao and Yi-You years.) In years of Wood movement, encountering Jueyin [Wind] at the top... (Wood movement encountering Jueyin, i.e., Ding-Si and Ding-Hai years.) In years of Water movement, encountering Taiyang [Cold] at the top, what is this? (Water movement encountering Taiyang, i.e., Bing-Chen and Bing-Xu years. 'Naihe' asks how these twelve years, where the annual movement shares the same Qi as Si-tian, behave.) Qibo said: Heaven meets with the movement, therefore the *Tianyuan Ce* calls it Tianfu [Heavenly Signature]. (Heaven and movement converge.)
What is the situation regarding Tianfu and Suihui? (This is the Yellow Emperor asking about Taiyi Tianfu [Supreme Heavenly Signature].) Qibo said: It is the convergence of Taiyi Tianfu. (Being both Tianfu and Suihui constitutes the convergence of Taiyi Tianfu, such as the four years mentioned earlier: Ji-Chou, Ji-Wei, Wu-Wu, Yi-You. 'Taiyi' denotes the supreme uniqueness.)
The Yellow Emperor asked: How do their nobility and baseness compare? Qibo said: Tianfu is called Zhifa [Law Executor], Suiwei [Year Position] is called Xingling [Order Implementer], and Taiyi Tianfu is called Guiren [Noble Person]. (Zhifa is positioned above, like a ruling minister. Xingling is positioned below, like various departments. Guiren commands above and below, like a monarch.) The Yellow Emperor asked: How does pathogenic invasion occur? (Meaning invasion by extraordinary pathogens, occurring out of season.) Qibo said: Invasion of Zhifa [Tianfu] results in rapid and critical illness; (Invading Zhifa means offending the Si-tian Qi. Heaven is the root of life, so the illness is rapid and critical.) Invasion of Xingling [Suihui] results in slow and persistent illness; (Invading Xingling means offending the earthly branch Qi. The harm is slightly less, so the illness is slow and persistent. 'Persistent' means pathogen and righteousness contend, with mixed outcomes.) Invasion of Guiren [Taiyi Tianfu] results in sudden death. (Invading Guiren means offending both Heaven and Earth Qi, hence sudden death. Regarding these three, Earth is subordinate to Heaven, so invading Tianfu is more severe than Suihui; whereas Taiyi Tianfu involves the unity of three Qi, whose excess is evident. Thus, if not offended, all is well; once offended, there is no remedy. If humans suffer it, death is inevitable.) The Yellow Emperor asked: How do positional changes occur? Qibo said: When Ruler [Jun] occupies Minister [Chen]'s position, it is smooth; when Minister occupies Ruler's position, it is rebellious. Rebellious leads to proximate disease and rapid harm; smooth leads to distant disease and mild harm. This refers to the Two Fires. (Ruler refers to Master Fire. Minister refers to Ministerial Fire. Ruler occupying Minister's position, e.g., Shaoyin as guest adding onto Shaoyang as host, places Ruler above and Minister below, thus smooth. Smooth implies distant disease onset and mild harm. Minister occupying Ruler's position, e.g., Shaoyang as guest adding onto Shaoyin as host, places Minister above and Ruler below, thus rebellious. Rebellious implies proximate disease onset and rapid harm. This discussion focuses on the Two Fires. Generally, each of the Five Elements is unique, and their overcoming/recovery and rebellion/smoothness have distinctions. Only these Two Fires, though sharing the same element, have a Ruler/Minister hierarchy, so they are specifically distinguished. See the diagram of Tianfu and Suihui in Volume 2 of *Tu Yi*.)
The Yellow Emperor said: I know that when the Five Movements match Heaven's transformation, it is called Tianfu. I wish to hear about matching Earth's transformation; what is it called?
(Suwen, Chapter 65 "The Great Treatise on the Six Origins and Correct Principles". Matching Heaven's transformation means the Central Movement matches Si-tian's transformation, hence Tianfu. This question asks about matching Earth's transformation, referring to the Central Movement being in Tong-quan [Subterranean泉水].) Qibo said: There are three years of Excess [Guo] matching Heaven's transformation, and three years of Deficiency [Buji] matching Heaven's transformation. There are three years of Excess matching Earth's transformation, and three years of Deficiency matching Earth's transformation. These total twenty-four years. (Matching Si-tian: three for Excess, three for Deficiency. Matching Tong-quan: three for Excess, three for Deficiency. Excess refers to Yang years: Jia, Bing, Wu, Geng, Ren. Deficiency refers to Yin years: Yi, Ding, Ji, Xin, Gui. The meaning of twenty-four years is detailed below.) The Yellow Emperor said: Please explain. Qibo said: Jia-Chen and Jia-Xu are Tai Gong [Excess Earth] movement adding down to Taiyin Dampness at Tong-quan; Ren-Yin and Ren-Shen are Tai Jue [Excess Wood] movement adding down to Jueyin Wind at Tong-quan; Geng-Zi and Geng-Wu are Tai Shang [Excess Metal] movement adding down to Yangming Dryness at Tong-quan. Such cases number three. (Adding down means adding from above to below, i.e., Central Movement adding onto Tong-quan. Tai Gong adds to Taiyin, both Earth. Tai Jue adds to Jueyin, both Wood. Tai Shang adds to Yangming, both Metal. These are the three cases of Excess matching Earth's transformation mentioned above. The three refer to Taiyin, Jueyin, Yangming. Total six years, called Tongtianfu [Same Heaven Signature].) Gui-Si and Gui-Hai are Shao Zheng [Deficient Fire] movement adding down to Shaoyang Ministerial Fire at Tong-quan; Xin-Chou and Xin-Wei are Shao Yu [Deficient Water] movement adding down to Taiyang Cold at Tong-quan; Gui-Mao and Gui-You are Shao Zheng [Deficient Fire] movement adding down to Shaoyin Master Fire at Tong-quan. Such cases number three. (Shao Zheng adds to Shaoyang, both Fire. Shao Yu adds to Taiyang, both Water. Shao Zheng adds to Shaoyin, both Fire. These are the three cases of Deficiency matching Earth's transformation mentioned above. The three refer to Shaoyang, Taiyang, Shaoyin. Total six years, called Tongsuihui [Same Year Meeting].)
Wu-Zi and Wu-Wu are Tai Zheng [Excess Fire] movement arriving up at Shaoyin Master Fire Si-tian; Wu-Yin and Wu-Shen are Tai Zheng [Excess Fire] movement arriving up at Shaoyang Ministerial Fire Si-tian; Bing-Chen and Bing-Xu are Tai Yu [Excess Water] movement arriving up at Taiyang Cold Si-tian. Such cases number three. (Arriving up means arriving from below to above, i.e., Central Movement arriving at Si-tian. Tai Zheng arrives at Shaoyin/Shaoyang, both Fire. Tai Yu arrives at Taiyang, Water. These are the three cases of Excess matching Heaven's transformation mentioned above. The three refer to Shaoyin, Shaoyang, Taiyang.) Ding-Si and Ding-Hai are Shao Jue [Deficient Wood] movement arriving up at Jueyin Wind Si-tian; Yi-Mao and Yi-You are Shao Shang [Deficient Metal] movement arriving up at Yangming Dryness Si-tian; Ji-Chou and Ji-Wei are Shao Gong [Deficient Earth] movement arriving up at Taiyin Dampness Si-tian. Such cases number three. (Shao Jue arrives at Jueyin, both Wood. Shao Shang arrives at Yangming, both Metal. Shao Gong arrives at Taiyin, both Earth. These are the three cases of Deficiency matching Heaven's transformation mentioned above. The three refer to Jueyin, Yangming, Taiyin. The above two sections cover six years of Excess and six years of Deficiency, totaling twelve years, all reiterating Tianfu. Among them, Wu-Wu, Yi-You, Ji-Chou, and Ji-Wei are also Taiyi Tianfu. However, Wu-Wu is Excess, while Yi-You, Ji-Chou, and Ji-Wei are Deficient.) Apart from these twenty-four years, there is no such addition or arrival. (Within sixty years, apart from these twenty-four years, there is no matching Qi addition or arrival. Details of the twenty-four years are also in the Tianfu Suihui diagram in Volume 2 of *Tu Yi*.) The Yellow Emperor asked: What is meant by 'adding'? Qibo said: Excess adding to Tongtianfu, Deficiency adding to Tongsuihui. (This clarifies the meaning of 'adding down' above. Six years of Excess adding down to Tong-quan are called Tongtianfu. Six years of Deficiency adding down to Tong-quan are called Tongsuihui.) The Yellow Emperor asked: What is meant by 'arriving'? Qibo said: Both Excess and Deficiency are called Tianfu, but the extent of change varies, symptoms range from mild to severe, and life/death timing differs early or late. (This clarifies the meaning of 'arriving up' above. Regardless of Excess or Deficiency, arriving up at Si-tian is called Tianfu, totaling twelve years. The variation in change depends on Qi abundance or scarcity, so symptom presentation and life/death outcomes vary accordingly. Note: These two discussions mention Suihui, Tianfu, Taiyi Tianfu, Tongtianfu, and Tongsuihui, five categories in total. All involve mutual correspondence above and below, lacking restriction or humiliation, representing harmonious Qi. Thus, in terms of celestial times and human diseases, peace is often seen. However, pure and singular Qi may become excessive and harmful, hence the statement that changes vary, symptoms differ in severity, and life/death times vary. Observing the twenty-four years above, only the eight Suihui years are described as having balanced Qi, implying others are unbalanced. Thus, 'restriction generates transformation'; without restriction, harm occurs. Hence variations like 'arrival but not reaching' or 'not yet arrived but already arrived' reflect Qi bias. One must not assume harmony is normal and ignore examination.)