（《素问·六微旨大论》）
帝曰∶愿闻其用也。（此连前章，而详求其上下升降之用也。）岐伯曰∶言天者求之本，言地者求之位，言人者求之
气交。（本者，天之六气，风寒暑湿火燥是也。位者，地之六步，木火土金水火是也。言天者求之本，谓求六气之盛衰，
而上可知也。言地者求之位，谓求六步之终始，而下可知也。人在天地之中，故求之于气交，则安危亦可知矣。）帝曰∶
何谓气交？岐伯曰∶上下之位，气交之中，人之居也。（上者谓天，天气下降。下者谓地，地气上升。一升一降，则气交
于中也，而人居之，而生化变易，则无非气交之使然。）故曰∶天枢之上，天气主之；天枢之下，地气主之；气交之分，
人气从之，万物由之。此之谓也。（枢，枢机也。居阴阳升降之中，是为天枢，故天枢之义，当以中字为解。中之上，天
气主之。中之下，地气主之。气交之分，即中之位也。而形气之相感，上下之相临，皆中宫应之而为之市。故人气从之，
万物由之，变化于兹乎见矣。愚按∶王太仆曰∶天枢，当齐之两旁也，所谓身半矣。伸臂指天，则天枢正当身之半。三
分折之，则上分应天，下分应地，中分应气交。此单以人身之天枢穴为言，盖因《至真要大论》曰∶身半以上，天之分
也，天气主之。身半以下，地之分也，地气主之。半，所谓天枢也。故王氏之注如此。然在彼篇，本以人身为言；而此
节云人气从之、万物由之二句，又岂止以人身为言哉？是其言虽同，而所指有不同也。夫所谓枢者，开阖之机也。开则
从阳而主上，阖则从阴而主下，枢则司升降而主乎中者也。故其在人，则天枢穴居身之中，是固然矣。其在于天地，则
卯酉居上下之中，为阴阳之开阖，为辰宿之出入，非所谓天枢乎？盖子午为左右之轴，卯酉为上下之枢，无所疑也。第
以卯酉一线之平，而谓为气交，殊不足以尽之。夫枢者，言分界也。交者，言参合也。此则有取于王氏三折之说，然必
以卦象求之，庶得其义。凡卦有六爻，HT 上卦象天，下卦象地，中象天枢之界。此以两分言之，则中唯一线之谓也。
若以三分言之，则二三四爻成一卦，此自内卦而一爻升，地交于天也；五四三爻成一卦，此自外卦而一爻降，天交于地
也。然则上二爻主乎天，下二爻主乎地，皆不易者也。惟中二爻，则可以天，亦可以地，斯真气交之象。易系曰∶六爻
之动，三极之道也。其斯之谓。由此观之，则司天在泉之义亦然。如《至真要大论》曰∶初气终三气，天气主之；四气
尽终气，地气主之。此即上下卦之义，然则三气四气，则一岁之气交也。故自四月中以至八月中，总计四个月、一百二
十日之间，而岁之旱潦丰俭，物之生长成收，皆系乎此，故曰气交之分，人气从之，万物由之也。如后篇六元正纪大论，
诸云持于气交者，其义即此。）帝曰∶何谓国中？（前章言气有国中，此复求其详也。）岐伯曰∶初凡三十度而有奇，中
气同法。（度，即日也。一步之数，凡六十日八十七刻半，而两分之，则前半步始于初，是为初气，凡三十度而有奇。奇，
谓四十三刻又四分刻之三也。后半步始于中，是为中气，其数如初，故曰同法。）帝曰∶国中何也？岐伯曰∶所以分天地
也。帝曰∶愿卒闻之。岐伯曰∶初者地气也，中者天气也。（国中者，所以分阴阳也。凡一气之度必有前后，有前后则前
阳而后阴。阳主进，自下而上，故初者地气也。阴主退，自上而下，故中者天气也。愚按∶国中者，初言其始，气自始
而渐盛也。中言其盛，气自盛而渐衰也。但本篇所谓国中者，以一步之气为言，故曰初凡三十度而有奇，中气同法。然
阴阳之气，无往不在，故国中之数，亦无往不然。如以一岁言之，则冬至气始于北，夏至气中于南，北者盛之始，南者
衰之始，此岁气之国中也。以昼夜言之，夜则阳生于坎，昼则日中于离，坎者升之始，离者降之始，此日度之国中也。
不惟是也，即一月一节、一时一刻，靡不皆然。所以月有朔而有望，气有节而有中，时有子而有午，刻有初而有正，皆
所以分国中也。故明国中者则知阴阳，明阴阳则知上下，明上下则知升降，明升降则知孰为天气，孰为地气，孰为气交，
而天地人盈虚消长死生之数，不外乎是矣。此当与伏义六十四卦圆图参会其义，有妙存焉。见附翼一卷医易义中。）帝曰∶
其升降何如？岐伯曰∶气之升降，天地之更用也。（天无地之升，则不能降，地无天之降，则不能升，故天地更相为用。）
帝曰∶愿闻其用何如？岐伯曰∶升已而降，降者谓天；降已而升，升者谓地。（升出于地，升无所升，则升已而降，此地
以天为用也，故降者谓天。降出于天，降无所降，则降已而升，此天以地为用也，故升者谓地。）天气下降，气流于地；
地气上升，气腾于天。故高下相召，升降相因，而变作矣。（召，犹招也。上者必降，下者必升，此天运循环之道也。阳
必召阴，阴必召阳，此阴阳配合之理也。故高下相召则有升降，有升降则强弱相因而变作矣。《六元正纪大论》曰∶天气
不足，地气随之，地气不足，天气从之，运居其中而常先也。恶所不胜，归所同和，随运归从而生其病也。故上胜则天
气降而下，下胜则地气迁而上，胜多少而差其分，微者小差，甚者大差，甚则位易气交，易则大变生而病作矣。）帝曰∶
善。寒湿相遘，燥热相临，风火相值，其有间乎？（间，异也。惟其有间，故或邪或正而变由生也。）岐伯曰∶气有胜复，
胜复之作，有德有化，有用有变，变则邪气居之。（六气皆有胜复，而胜复之作，正则为循环当位之胜复，故有德有化有
用。邪则为亢害承制之胜复，故有灾有变。）帝曰∶何谓邪乎？（凡六气之不当位者，皆互相为邪也。）岐伯曰∶夫物之
生，从于化，物之极，由乎变，变化之相薄，成败之所由也。（物之生，从于化，由化而生也。物之极，由乎变，由极而
变也。《天元纪大论》曰∶物生谓之化，物极谓之变。《五常政大论》曰∶气始而生化，气终而象变。诸家之释此者，有
曰阴阳营运则为化，春生秋落则为变。有曰万物生息则为化，寒暑相易则为变。有曰离形而易谓之化，因形而易谓之变。
有曰自无而有、自有而无则为化，自少而壮、自壮而老则为变。是皆变化之谓。故变化之薄于物者，生由化而成，其气
进也；败由变而致，其气退也，故曰变化之相薄，成败之所由也。薄，侵迫也。）故气有往复，用有迟速，四者之有，而
化而变，风之来也。（气有往复，进退也。用有迟速，盛衰也。凡此四者之有，而为化为变矣。但从乎化，则为正风之来，
从乎变，则为邪风之来，而人之受之者，安危系之矣。）帝曰∶迟速往复，风所由生，而化而变，故因盛衰之变耳。成败
倚伏游乎中何也？（倚伏者，祸福之萌也。夫物盛则衰，乐极则哀，是福之极而祸之倚也。未济而济，否极而泰，是祸
之极而福所伏也。故当其成也，败实倚之，当其败也，成实伏之，此成败倚伏游行于变化之中者也。本节特以为言者，
盖示人以处变处常之道耳。易曰知进退存亡而不失其正者，其惟圣人乎？）岐伯曰∶成败倚伏生乎动，动而不已，则变
作矣。（动静者，阴阳之用也。所谓动者，即形气相感也，即上下相召也，即往复迟速也，即升降出入也，由是而成败倚
伏，无非由动而生也。故易曰∶吉凶悔吝者，生乎动者也。然而天下之动，其变无穷，但动而正则吉，不正则凶，动而
不已，则灾变由之而作矣。）帝曰∶有期乎？岐伯曰∶不生不化，静之期也。（阳动阴静，相为对待，一消一长，各有其
期。上文言成败倚伏生乎动，即动之期也。动极必变，而至于不生不化，即静之期也。然则天地以春夏为动，秋冬为静；
人以生为动，死为静也。）帝曰∶不生化乎？（帝疑天地之道，岂真有不生化者乎？）岐伯曰∶出入废则神机化灭，升降
息则气立孤危。（此言天地非不生化，但物之动静，各有所由耳。凡物之动者，血气之属也，皆生气根于身之中，以神为
生死之主，故曰神机。然神之存亡，由于饮食呼吸之出入，出入废则神机化灭而动者息矣。物之植者，草木金石之属也，
皆生气根于形之外，以气为荣枯之主，故曰气立。然气之盛衰，由于阴阳之升降，升降息则气立孤危而植者败矣。此其
物之修短，固各有数；但禀赋者出乎天，自作者由乎我，孰非所谓静之期？亦各有其因耳。《五常政大论》曰∶根于中者，
命曰神机，神去则机息；根于外者，命曰气立，气止则化绝，详见后十五。）故非出入则无以生长壮老已，非升降则无以
生长化收藏。（生长壮老已，动物之始终也，故必赖呼吸之出入。生长化收藏，植物之盛衰也，故必赖阴阳之升降。）是
以升降出入，无器不有。（器即形也，凡万物之成形者，皆神机气立之器也。是以升降出入，无器不有。易曰∶形乃谓之
器。义即此也。王氏曰∶包藏生气者，皆谓生化之器，触物然矣。夫窍横者，皆有出入去来之气。窍竖者，皆有阴阳升
降之气。何以明之？如壁窗户牖，两面伺之，皆承来气，是出入气也。如阳升则井寒，阴升则水暖，以物投井及叶坠空
中，翩翩不疾，皆升气所碍也。虚管溉满，捻其上窍，水固不泄，为无升气而不能降也。空瓶小口，顿溉不入，为气不
出而不能入也。由是观之，升无所不降，降无所不升，无出则不入，无入则不出。夫群品之出入升降不失常守，而云非
化者，未之有也。有识无识、有情无情，去出入升降而得存者，亦未之有也。故曰出入升降，无器不有。）故器者生化之
宇，器散则分之，生化息矣。（宇者，天地四方曰宇。夫形所以存神，亦所以寓气。凡物之成形者皆曰器，而生化出乎其
中，故谓之生化之宇。若形器散敝，则出入升降无所根据凭，各相离分而生化息矣，此天地万物合一之道。观邵子观易吟
曰∶一物其来有一身，一身还有一乾坤。能知万物备于我，肯把三才别立根。天向一中分造化，人于心上起经纶。天人
焉有二般义，道不虚行只在人。盖其义也。）故无不出入，无不升降，（万物之多，皆不能外此四者。）化有小大，期有近
远，（物之小者如秋毫之微，大者如天地之广，此化之小大也。夭者如蜉蝣之朝暮，寿者如彭HT 之百千，此期之近远
也。化之小者其期近，化之大者其期远，万物之气数固有不齐，而同归于化与期，其致则一耳。）四者之有，而贵常守，
（四者，出入升降也。常守，守其所固有也。出入者守其出入，升降者守其升降，固有弗失，多寿无疑也。今之人，外
劳其形，内摇其精，固有且不保而妄言入道，匪独欺人而且自欺，惑亦甚矣。）反常则灾害至矣。（不当出而出，不当入
而入，不当升而升，不当降而降，动失其宜，皆反常也。反而无害，未之有也。）故曰无形无患，此之谓也。（形，即上
文之所谓器也。夫物有是形，则有是患，外苦六气所侵，劳伤所累，内惧情欲所系，得失所牵，故君子有终身之忧，皆
此形之为患耳。然天地虽大，能役有形而不能役无形，阴阳虽妙，能化有气而不能化无气，使无其形，何患之有？故曰
无形无患。然而形者，迹也，动也。动而无迹，则无形矣，无形则无患矣。此承上文而言成败倚伏生乎动，动而不已，
则变作矣，是因有形之故也。四者之有，而贵常守。常守者，守天然于无迹无为，是即无形之义也。若谓必无此身，方
是无形，则必期寂灭而后可，圣人之道，岂其然哉？如老子曰∶吾所以有大患者，为吾有身，及吾无身，吾有何患？其
义即此。观其所谓吾者，所重在吾，吾岂虚无之谓乎？盖示人以有若无、实若虚耳。故曰圣人处无为之事，行不言之教，
万物作焉而不辞，生而不有，为而不恃，功而不居，夫惟不居，是以不去。又曰∶为学日益，为道日损，损而又损，以
至于无为，无为而无不为矣。皆无形无患之道也。如孔子之毋意、毋必、毋固、毋我，又孰非其道乎？故关尹子曰∶人
无以无知无为者为无我，虽有知有为，不害其为无我。正此之谓也。）帝曰∶善。有不生不化乎？（不生不化，即不生不
死也。言人有逃阴阳，免生化，而无始无终，同太虚于自然者乎？观老子曰∶出生入死，生之徒十有三，死之徒十有三，
民之生，动之死地亦十有三。夫何故？以其生生之浓。苏子由释之曰∶生死之道，以十言之，三者各居其三矣，岂非生
死之道九，而不生不死之道，一而已矣。不生不死，即易所谓寂然不动者也。老子言其九，不言其一，使人自得之，以
寄无思无为之妙也。有生则有死，故生之徒，即死之徒也。人之所赖于生者浓，则死之道常十九。圣人常在不生不死中，
生地且无，焉有死地哉？即此不生不化之谓。又昔人云∶爱生者可杀也，爱洁者可污也，爱荣者可辱也，爱完者可破也。
(Su Wen, Chapter 6: The Great Treatise on the Six Subtle Principles)
The Yellow Emperor said: I wish to hear about their function. (This connects with the previous chapter, seeking in detail the function of ascending and descending.) Qi Bo said: When discussing Heaven, one seeks its root; when discussing Earth, one seeks its position; when discussing Humanity, one seeks it at the intersection of Qi. (The "root" refers to the Six Qi of Heaven, namely Wind, Cold, Summer-heat, Dampness, Fire, and Dryness. The "position" refers to the Six Steps of Earth, namely Wood, Fire, Earth, Metal, Water, and Fire. To discuss Heaven by seeking its root means to seek the prosperity and decline of the Six Qi, thereby knowing what is above. To discuss Earth by seeking its position means to seek the beginning and end of the Six Steps, thereby knowing what is below. Humans reside between Heaven and Earth, so by seeking at the intersection of Qi, one can know their safety and danger.) The Yellow Emperor said: What is called the intersection of Qi? Qi Bo said: The positions of above and below, the middle of the intersection of Qi, is where humans dwell. (Above refers to Heaven, where Heavenly Qi descends. Below refers to Earth, where Earthly Qi ascends. One ascends and one descends, so Qi intersects in the middle, and humans dwell there. The transformation and change of life are all caused by this intersection of Qi.) Therefore it is said: Above Tianshu, Heavenly Qi governs; below Tianshu, Earthly Qi governs; at the boundary of the intersection of Qi, Human Qi follows it, and all things proceed from it. This is what is meant. ("Shu" refers to the pivot. Residing in the midst of Yin-Yang ascending and descending, it is called Tianshu. Thus, the meaning of Tianshu should be interpreted as "middle". Above the middle, Heavenly Qi governs. Below the middle, Earthly Qi governs. The boundary of the intersection of Qi is the position of the middle. The mutual influence of form and Qi, and the mutual approach of above and below, are all responded to by the Central Palace and serve as a market (gathering place). Thus, Human Qi follows it, and all things proceed from it, and changes are seen here. My commentary: Wang Bing noted: Tianshu is located beside the navel, referred to as the halfway point of the body. If one extends an arm pointing to Heaven, Tianshu is exactly at half the body. Dividing the body into three parts, the upper part corresponds to Heaven, the lower part to Earth, and the middle part to the intersection of Qi. Here, he speaks only of the Tianshu acupoint on the human body, likely because in *Zhi Zhen Yao Da Lun* it says: The upper half of the body is the domain of Heaven, governed by Heavenly Qi. The lower half of the body is the domain of Earth, governed by Earthly Qi. Half is what is called Tianshu. Hence Wang's note. However, in that chapter, it was originally speaking of the human body; but these two sentences "Human Qi follows it, and all things proceed from it" in this section, do they only refer to the human body? Although the words are the same, the objects referred to are different. What is called a pivot is the mechanism of opening and closing. Opening follows Yang and governs above; closing follows Yin and governs below. The pivot governs ascending and descending and resides in the middle. So in the human body, the Tianshu acupoint is in the center of the body, which is indeed correct. But in Heaven and Earth, Mao and You are in the middle of above and below, serving as the opening and closing of Yin-Yang, and the entry and exit of stars, which is not what is called Tianshu? Zi and Wu are the axis of left and right, Mao and You are the pivot of above and below, there is no doubt. Merely calling the flat line of Mao and You the intersection of Qi is insufficient to fully describe it. Shu speaks of boundaries. Jiao speaks of intersection. Here, we take advantage of Wang's theory of trisection, but one must seek through hexagrams to truly understand its meaning. Every hexagram has six lines. The upper two lines symbolize Heaven, the lower two lines symbolize Earth, and the middle symbolizes the boundary of Tianshu. Speaking in terms of division into two, the middle is just a single line. If speaking in terms of division into three, lines 2, 3, and 4 form a hexagram; this is one line rising from the inner trigram, Earth Qi intersecting with Heaven Qi. Lines 5, 4, and 3 form a hexagram; this is one line descending from the outer trigram, Heaven Qi intersecting with Earth Qi. Then the upper two lines govern Heaven, and the lower two lines govern Earth, both unchanging. Only the middle two lines can represent either Heaven or Earth; this is the true image of the intersection of Qi. The *Xi Ci* of the *I Ching* says: The movement of the six lines embodies the Way of the Three Extremes (Heaven, Earth, and Humanity). This is what is meant. From this perspective, the meanings of Si Tian (Sovereign Heaven) and Zai Quan (Ruling Spring) are also the same. As stated in *Zhi Zhen Yao Da Lun*: From the First Qi to the end of the Third Qi, Heavenly Qi governs; from the Fourth Qi to the end of the Sixth Qi, Earthly Qi governs. This is the meaning of the upper and lower trigrams. Thus, the Third and Fourth Qi constitute the annual intersection of Qi. Therefore, from mid-April to mid-August, totaling four months and one hundred twenty days, the year's droughts and floods, abundance and scarcity, and the growth, flourishing, maturation, and storage of all things, all depend on this. Hence it is said: At the boundary of the intersection of Qi, Human Qi follows it, and all things proceed from it. In later chapters like *Liu Yuan Zheng Ji Da Lun*, whenever it mentions "holding at the intersection of Qi," the meaning is the same.) The Yellow Emperor said: What is called Guo Zhong? (The previous chapter mentioned that Qi has Guo Zhong; here we seek further details.) Qi Bo said: Chu Qi lasts for about thirty days plus some fractions; Zhong Qi follows the same method. (Du refers to days. One step consists of sixty days and eighty-seven and a half ke. Divided in half, the first half begins with Chu, called Chu Qi, lasting about thirty days plus some fractions. "Qi" refers to forty-three ke and three-quarters of a ke. The second half begins with Zhong, called Zhong Qi, with the same duration, hence "same method.") The Yellow Emperor said: What does Guo Zhong mean? Qi Bo said: It is used to distinguish Heaven and Earth. The Yellow Emperor said: I wish to hear it completely. Qi Bo said: Chu Qi is Earthly Qi; Zhong Qi is Heavenly Qi. (Guo Zhong is used to distinguish Yin and Yang. Any single Qi period must have a front and back. Having front and back means the front is Yang and the back is Yin. Yang advances, moving from below to above, so Chu Qi is Earthly Qi. Yin retreats, moving from above to below, so Zhong Qi is Heavenly Qi. My commentary: Guo Zhong, "Chu" indicates the beginning, where Qi gradually strengthens from the start. "Zhong" indicates peak strength, where Qi gradually declines from its peak. However, the Guo Zhong mentioned in this chapter refers to the Qi of one step, hence saying Chu Qi lasts about thirty days plus fractions, and Zhong Qi follows the same method. Yet Yin and Yang Qi exist everywhere, so the numbers of Guo Zhong are also applicable everywhere. For example, regarding a year, the Winter Solstice Qi begins in the North, and the Summer Solstice Qi peaks in the South. North is the beginning of fullness, South is the beginning of decline; this is the Guo Zhong of annual Qi. Regarding day and night, Yang is born in Kan during the night, and the Sun resides in Li during the day. Kan is the beginning of ascent, Li is the beginning of descent; this is the Guo Zhong of daily degrees. Not only that, even within a month, a solar term, an hour, or a quarter-hour, nothing is not like this. Thus, the moon has new moon and full moon, Qi has solar terms and mid-terms, hours have Zi and Wu, quarters have Chu and Zheng; all are used to distinguish Guo Zhong. Therefore, understanding Guo Zhong allows one to understand Yin and Yang; understanding Yin and Yang allows one to understand above and below; understanding above and below allows one to understand ascending and descending; understanding ascending and descending allows one to know what is Heavenly Qi, what is Earthly Qi, and what is the intersection of Qi. The laws of盈虚 (fullness and emptiness), 消长 (decline and growth), death, and life of Heaven, Earth, and Humanity do not go beyond this. This should be studied in conjunction with Fu Xi's Round Diagram of the Sixty-Four Hexagrams, where profound meanings reside. See *Fu Yi*, Volume 1, *Yi Yi*.) The Yellow Emperor said: How do ascending and descending work? Qi Bo said: Ascending and descending of Qi is the alternating use of Heaven and Earth. (Without Earth's ascent, Heaven cannot descend; without Heaven's descent, Earth cannot ascend. Thus, Heaven and Earth use each other mutually.) The Yellow Emperor said: I wish to hear how their functions work. Qi Bo said: After ascending reaches its limit, it descends; the descending is called Heaven. After descending reaches its limit, it ascends; the ascending is called Earth. (Ascending emerges from Earth. When it ascends to the point where it cannot ascend further, it descends. This is Earth using Heaven as its function, hence descending is called Heaven. Descending emerges from Heaven. When it descends to the point where it cannot descend further, it ascends. This is Heaven using Earth as its function, hence ascending is called Earth.) Heavenly Qi descends, and Qi flows into Earth. Earthly Qi ascends, and Qi steams into Heaven. Thus, high and low attract each other, ascending and descending cause each other, and changes arise. (Zhao is synonymous with summon/invite. Those above must descend, those below must ascend; this is the cycle of Heavenly motion. Yang must invite Yin, Yin must invite Yang; this is the principle of Yin-Yang cooperation. Thus, mutual attraction between high and low leads to ascending and descending; having ascending and descending leads to strength and weakness causing each other and changes arising. *Liu Yuan Zheng Ji Da Lun* says: If Heavenly Qi is insufficient, Earthly Qi follows; if Earthly Qi is insufficient, Heavenly Qi follows. Yun resides in the middle and is always ahead. Disliking what it cannot overcome, returning to what harmonizes with it, diseases arise following the Yun's return. Thus, if Upper wins, Heavenly Qi descends; if Lower wins, Earthly Qi migrates upward. The degree of difference depends on the extent of winning: slight differences for minor wins, large differences for major wins. If severe, positions exchange and Qi intersects; changes occur, great changes arise, and diseases manifest.) The Yellow Emperor said: Excellent. When Cold and Damp meet, Dryness and Heat approach, Wind and Fire coincide, is there any distinction? (Jian means difference. Precisely because there is distinction, whether pathogenic or righteous, changes arise.) Qi Bo said: Qi has Sheng (excess) and Fu (rebound). The occurrence of Sheng and Fu has De (virtue/nature), Hua (transformation), Yong (function), and Bian (change). Bian implies that Xie Qi (pathogenic Qi) takes residence. (All Six Qi have Sheng and Fu. Normal Sheng and Fu are cyclical and in their proper positions, thus having De, Hua, and Yong. Abnormal Sheng and Fu are due to hyperactivity and control mechanisms, thus having disasters and Bian.) The Yellow Emperor said: What is called Xie? (Whenever the Six Qi are not in their proper positions, they become pathogenic to each other.) Qi Bo said: The generation of things follows Hua (transformation); the extremity of things results from Bian (change). The mutual pressure of Hua and Bian is the source of success and failure. (Things generate following Hua, born from transformation. Things reach their extremity due to Bian, changing from the extreme. *Tian Yuan Ji Da Lun* says: Generation of things is called Hua; extremity of things is called Bian. *Wu Chang Zheng Da Lun* says: Qi begins and generates transformation; Qi ends and forms change. Various interpretations include: Yin-Yang operation is Hua, Spring birth and Autumn fall are Bian. All things growing and resting is Hua, Cold and Heat exchanging is Bian. Changing form is Hua, changing due to form is Bian. Coming from non-existence to existence, and existence to non-existence is Hua; growing from small to strong, and strong to old is Bian. These are all transformations. Thus, when Hua and Bian press upon things, life is formed by Hua, its Qi advancing; decay is caused by Bian, its Qi retreating. Hence, the mutual pressure of Hua and Bian is the source of success and failure. Bo means encroachment/pressure.) Therefore, Qi has recurrence (Wang Fu), and its function has slowness and speed. With these four factors present, Hua and Bian occur, and Wind arrives. (Wang Fu refers to advance and retreat. Speed and slowness refer to prosperity and decline. With these four factors present, Hua and Bian occur. Following Hua brings Zheng Feng (Righteous Wind); following Bian brings Xie Feng (Pathogenic Wind). Humans receiving it determine their safety and danger.) The Yellow Emperor said: Slowness, speed, recurrence, and return are the causes of Wind, leading to Hua and Bian, thus arising from changes in prosperity and decline. What does it mean that success and failure lean and hide within the middle? (Yi Fu refers to the germination of disaster and fortune. When things prosper, they decline; when joy peaks, sorrow arises. This is Fortune peaking and Disaster leaning. Unfinished becoming finished, Pi (Stagnation) peaking becoming Tai (Peace), this is Disaster peaking and Fortune hiding. Thus, when success exists, failure leans within it; when failure exists, success hides within it. This is success and failure leaning and wandering within transformation. This section uses this example to show people the way to handle change and constancy. The *I Ching* says: Knowing advancement, retreat, survival, and death without losing righteousness—such a person is perhaps the Sage?) Qi Bo said: Success and failure lean and hide arising from movement. Movement without cessation leads to change. (Movement and stillness are the functions of Yin and Yang. Movement refers to the mutual influence of form and Qi, the mutual attraction of above and below, recurrence and speed, and ascending, descending, entering, and exiting. Success and failure leaning and hiding all arise from movement. Thus, the *I Ching* says: Auspiciousness, inauspiciousness, regret, and hesitation arise from movement. However, the movements of the world are infinite. If movement is righteous, it is auspicious; if not, it is inauspicious. Cessationless movement leads to disasters and changes.) The Yellow Emperor said: Is there a fixed period? Qi Bo said: Non-generation and non-transformation is the period of stillness. (Yang moves, Yin is still, opposing each other. One wanes, one waxes, each having its period. The previous text said success and failure arise from movement, which is the period of movement. Movement reaching its extreme must change, leading to non-generation and non-transformation, which is the period of stillness. Thus, Heaven and Earth consider Spring and Summer as movement, Autumn and Winter as stillness; Humans consider life as movement, death as stillness.) The Yellow Emperor said: Is there non-generation and non-transformation? (The Yellow Emperor doubts whether the Way of Heaven and Earth truly includes non-generation and non-transformation.) Qi Bo said: If entering and exiting cease, Shen Ji (Spirit Mechanism) perishes; if ascending and descending stop, Qi Li (Qi Establishment) becomes isolated and perilous. (This states that Heaven and Earth do generate and transform, but the movement and stillness of things have their respective causes. Moving things belong to blood and Qi, rooted in the body, with Shen as the master of life and death, hence called Shen Ji. However, the existence or extinction of Shen depends on the entering and exiting of diet and respiration. If entering and exiting cease, Shen Ji perishes, and moving things stop. Stationary things, such as plants, grasses, metals, and stones, have Qi rooted outside the form, with Qi as the master of flourishing and withering, hence called Qi Li. However, the prosperity or decline of Qi depends on the ascending and descending of Yin and Yang. If ascending and descending stop, Qi Li becomes isolated and perilous, and stationary things fail. The lifespan of these things naturally has its number; endowment comes from Heaven, self-cultivation depends on oneself. Who is not subject to the period of stillness? Each has its cause. *Wu Chang Zheng Da Lun* says: Rooted in the middle, it is named Shen Ji; when Shen departs, the mechanism stops. Rooted in the outside, it is named Qi Li; when Qi stops, transformation ceases. See detailed explanation in Part 15.) Therefore, without entering and exiting, there is no growth, strengthening, aging, and ending; without ascending and descending, there is no growth, transformation, and storage. (Growth, strengthening, aging, and ending are the beginning and end of animals, relying on respiratory entering and exiting. Growth, transformation, and storage are the prosperity and decline of plants, relying on Yin-Yang ascending and descending.) Thus, ascending, descending, entering, and exiting are possessed by no vessel that lacks them. (Qi refers to form. All formed things are vessels of Shen Ji and Qi Li. Thus, ascending, descending, entering, and exiting are found in every vessel. The *I Ching* says: Form is called a vessel. The meaning is the same. Wang Bing said: Anything containing living Qi is called a vessel of transformation and production. Observe the holes: horizontal ones have entering, exiting, going, and coming Qi; vertical ones have Yin-Yang ascending and descending Qi. How to prove this? Like walls and windows, observing both sides receives incoming Qi, which is entering/exiting Qi. Like Yang ascending making wells cold, Yin ascending making water warm; throwing objects into wells or leaves falling in air, floating slowly, are all hindered by ascending Qi. Filling a hollow tube and pinching the top hole prevents water from leaking because there is no ascending Qi to allow descending. Pouring into a small-mouthed empty bottle fails because Qi cannot exit to allow entry. From this, ascending has no descent it does not achieve, descending has no ascent it does not achieve. No exit means no entry; no entry means no exit. Among all species, if entering, exiting, ascending, and descending do not deviate from their norms, claiming no transformation occurs is unheard of. Whether conscious or unconscious, emotional or emotionless, surviving without entering, exiting, ascending, and descending is also unheard of. Hence, entering, exiting, ascending, and descending are possessed by every vessel.) Therefore, the vessel is the space of transformation and production. If the vessel scatters, it divides, and transformation and production cease. (Yu refers to the four directions of Heaven and Earth. Form stores Shen and houses Qi. All formed things are called vessels, and transformation and production emerge from within, hence called the space of transformation and production. If the physical vessel decays, entering, exiting, ascending, and descending have no basis, separating from each other, and transformation and production cease. This is the unity of Heaven, Earth, and all things. Consider Shao Yong's poem *Viewing the I Ching*: One thing comes with one body, one body returns to one universe. Knowing all things are prepared within me, why establish the Three Powers on separate roots? Heaven divides creation from the One Middle, Man starts planning from the heart. Are Heaven and Man really different in principle? The Way does not act in vain, it lies only in Man. This captures the meaning.) Thus, there is no entering or exiting that is absent, no ascending or descending that is absent. (The multitude of things cannot escape these four aspects.) Transformation has small and large scales, periods have near and far lengths. (Small things like autumn down, large things like Heaven and Earth—this is the scale of transformation. Short-lived like mayflies, long-lived like Peng Zu—this is the length of periods. Small transformations have near periods, large transformations have far periods. The Qi and numbers of all things are indeed unequal, yet they all converge on transformation and periods, their essence being the same.) With the presence of these four, one values constant adherence. (The four refer to entering, exiting, ascending, and descending. Constant adherence means guarding what is inherent. Guarding entering and exiting, guarding ascending and descending, if the inherent is not lost, longevity is certain. Modern people, exhausting their form externally and shaking their Jing internally, cannot even preserve the inherent yet speak falsely of Dao. They deceive others and themselves; their confusion is profound.) Deviating from norms brings disasters. (Exiting when one should not, entering when one should not, ascending when one should not, descending when one should not—losing propriety in movement is deviating from norms. Deviating without harm is unheard of.) Hence it is said: Formlessness brings no trouble; this is what is meant. (Form refers to the vessel mentioned above. Having this form brings this trouble: externally suffering invasion by Six Qi and fatigue/injury, internally fearing entanglement by emotions/desires and gains/losses. Thus, the gentleman has lifelong worry, all caused by this form. However, though Heaven and Earth are vast, they can enslave the formed but not the unformed; though Yin and Yang are subtle, they can transform Qi-with-form but not Qi-without-form. If there is no form, what trouble is there? Hence, formlessness brings no trouble. However, form is trace/action. Action without trace is formlessness; formlessness brings no trouble. This continues from the previous text stating success/failure arise from movement, and ceaseless movement causes change, which is due to having form. With the presence of these four, one values constant adherence. Constant adherence means guarding the natural state of tracelessness and non-action, which is the meaning of formlessness. If one believes one must literally have no body to be formless, then one must aim for nirvana/extinction. Is this the Way of the Sages? As Laozi said: "My great trouble is that I have a body; if I had no body, what trouble would I have?" The meaning is the same. Looking at his "I", the emphasis is on "I". Is "I" merely nothingness? It teaches having form as if formless, substance as if empty. Hence, "The Sage manages affairs of non-action, practices teaching without words. All things arise, and he does not turn away from them; he generates but does not possess, acts but does not rely, achieves but does not dwell. Because he does not dwell, he does not lose." Also: "In learning, day by day increase; in Dao, day by day decrease. Decrease again and again until reaching non-action. Through non-action, nothing is left undone." These are all the Way of formlessness and no trouble. Confucius's "no presumptions, no absoluteness, no obstinacy, no selfishness"—are these not also this Way? Guan Yinzi said: "One should not consider ignorance and non-action as 'no-self'. Even with knowledge and action, it does not hinder being 'no-self'." This is precisely what is meant.) The Yellow Emperor said: Excellent. Is there non-generation and non-transformation? (Non-generation and non-transformation means non-birth and non-death. Does humanity have a way to escape Yin-Yang, avoid transformation, having no beginning or end, merging with Great Void and Nature? Laozi said: "Exit birth, enter death. Ten out of ten are among the living, ten out of ten are among the dead. People's lives, moving toward death grounds, are also ten out of ten. Why? Because their nurturing of life is too thick." Su Che explained: "The Way of life and death, counted by ten, three occupy each. Is it not nine parts Life/Death, and only one part Non-Life/Non-Death? Non-life/non-death is what the *I Ching* calls 'still and unmoving'. Laozi spoke of the nine, not the one, letting people discover it themselves, entrusting the wonder of thoughtlessness and non-action. Having life implies death; thus, the living are the dead. Since humans rely heavily on life, the Way of death occupies nine-tenths. The Sage dwells constantly in non-life/non-death. If the ground of life does not exist, how can the ground of death exist? This is the meaning of non-generation and non-transformation. An ancient saying goes: 'Those who love life can be killed; those who love purity can be defiled; those who love glory can be humiliated; those who love wholeness can be broken.'"