（《素问·五营运大论》）
黄帝坐明堂，始正天纲，临观八极，考建五常，（明堂，王者朝会之堂也。正天纲者，天之大纲在于斗，正斗纲之建，
以占天也。八极，八方之舆极也。观八极之理，以志地也。考，察也。建，立也。五常，五行气运之常也。考建五常，
以测阴阳之变化也。）请天师而问之曰∶论言天地之动静，神明为之纪，阴阳之升降，寒暑彰其兆。（论，气交变大论也。
但彼以升降二字作往复，见后第十。）余闻五运之数于夫子，夫子之所言，正五气之各主岁耳，首甲定运，余因论之。鬼
臾区曰∶土主甲己，金主乙庚，水主丙辛，木主丁壬，火主戊癸。（此五运也。首甲定运，谓六十年以甲子始，而定其运
也。）子午之上，少阴主之；丑未之上，太阴主之；寅申之上，少阳主之；卯酉之上，阳明主之；辰戌之上，太阳主之；
巳亥之上，厥阴主之。不合阴阳，其故何也？（此三阴三阳之所主也，主者司天也。不合阴阳，如五行之甲乙，东方木
也；而甲化土运，乙化金运。六气之亥子，北方水也；而亥年之上，风水主之，子年之上，君火主之。又如君火司气，
火本阳也，而反属少阴；寒水司气，水本阴也，而反属太阳之类，似皆不合于阴阳者也。）岐伯曰∶是明道也，此天地之
阴阳也。（言鬼臾区之言，是明显之道也。其所云运五气六不合阴阳者，正所以明天地之阴阳也。）夫数之可数者，人中
之阴阳也，然所合，数之可得者也。夫阴阳者，数之可十，推之可百，数之可千，推之可万。天地阴阳者，不以数推，
以象之谓也。（人中之阴阳，言其浅近可数，而人所易知者也。然阴阳之道，或本阳而标阴，或内阳而外阴，或此阳而彼
阴，或先阳而后阴，故小之而十百，大之而千万，无非阴阳之变化，此天地之阴阳无穷，诚有不可以限数推言者，故当
因象求之，则无不有理存焉。数之可十以下四句，又见经络类二十九及三十四。）帝曰∶愿闻其所始也。岐伯曰∶昭乎哉
问也！臣览太始天元册文，丹天之气，经于牛女戊分； 天之气，经于心尾己分；苍天之气，经于危室柳鬼；素天之气，
经于亢氐昴毕；玄天之气，经于张翼娄胃。（此所以辨五运也。始，谓天运初分之始。太始天元册文，太古占天文也。丹，
赤色，火气也。 ，黄色，土气也。苍，青色，木气也。素，白色，金气也。玄，黑色，水气也。此天地初分之时，赤
气经于牛女戊分，牛女癸之次，戊当干之次，故火主戊癸也。黄气经于心尾己分，心尾甲之次，巳当巽之次，故土主甲
己也。青气经于危室柳鬼，危室壬之次，柳鬼丁之次，故木主丁壬也。白色经于亢氐昴毕，亢氐乙之次，昴毕庚之次，
故金主乙庚也。黑气经于张翼娄胃，张翼丙之次，娄胃辛之次，故水主丙辛也。此五运之所以化也。又详义见《图翼》
二卷，五天五运图解。 音今。）所谓戊己分者，奎壁角轸，则天地之门户也。（奎壁临干，戊分也。角轸临巽，己分也。
戊在西北，己在东南，遁甲经曰∶六戊为天门，六己为地户。故曰天地之门户。详义见《图翼》一卷，奎壁角轸天地之
门户说。）夫候之所始，道之所生，不可不通也。（此五天五运，即气候之所始，天道之所生也。）
帝曰∶善。论言天地者，万物之上下，左右者，阴阳之道路，未知其所谓也。（此所以辨六气也。论，即《天元纪大
论》，见前章；及《阴阳应象大论》，见阴阳类第一。）岐伯曰；所谓上下者，岁上下，见阴阳之所在也。（上，司天也。
下，在泉也。岁之上下，即三阴三阳迭见之所在也。）左右者，诸上见厥阴，左少阴，右太阳；见少阴，左太阴，右厥阴；
见太阴，左少阳，右少阴；见少阳，左阳明，右太阴；见阳明，左太阳，右少阳；见太阳，左厥阴，右阳明。所谓面北
而命其位，言其见也。（司天在泉，俱有左右。诸上见者，即言司天。故厥阴司天，则左见少阴，右见太阳，是为司天之
左右间也。余义仿此。司天在上，故位南面北而命其左右之见。左，西也。右，东也。）帝曰∶何谓下？岐伯曰∶厥阴在
上则少阳在下，左阳明，右太阴；少阴在上则阳明在下，左太阳，右少阳；太阴在上则太阳在下，左厥阴，右阳明；少
阳在上则厥阴在下，左少阴，右太阳；阳明在上则少阴在下，左太阴，右厥阴；太阳在上则太阴在下，左少阳，右少阴。
所谓面南而命其位，言其见也。（下者，即言在泉。故位北面南而命其左右之见，是为在泉之左右间也。左，东也。右，
西也。司天在泉，上下异而左右殊也。按∶右二节，阴阳六气，迭为迁转。如巳亥年厥阴司天，明年子午，则左间少阴
来司天矣。又如初气厥阴用事，则二气少阴来相代矣。六气循环无已，此所以上下左右、阴阳逆顺有异，而见气候之变
迁也。有司天在泉左右间气图解，在《图翼》二卷。）
上下相遘，寒暑相临，气相得则和，不相得则病。（此明上下之相遘也。遘，交也。临，遇也。司天在上，五运在中，
在泉在下，三气之交，是上下相遘而寒暑相临也。所遇之气彼此相生者，为相得而安。彼此相克者，为不相得而病矣。
详义见《图翼》五运六气诸解中。遘音 。）帝曰∶气相得而病者何也？岐伯曰∶以下临上，不当位也。（气同类者，本
为相得，而亦不免于病者，以下临上也。如《六微旨大论》曰∶君位臣则顺，臣位君则逆。此指君相二火而言也。详见
后第七。）
帝曰∶动静何如？（此言迁转之动静也。）岐伯曰∶上者右行，下者左行，左右周天，余而复会也。（上者右行，言
天气右旋，自东而西以降于地。下者左行，言地气左转，自西而东以升于天。故司天在上，必历巳午未申而西降；在泉
在下，必历亥子丑寅而东升也。余而复会，即前篇五六相合、积气余而复会其始之义。）帝曰∶余闻鬼臾区曰∶应地者静。
今夫子乃言下者左行，不知其所谓也，愿闻何以生之乎？（应地者静，见前天元纪篇。）岐伯曰∶天地动静，五行迁复，
虽鬼臾区其上候而已，犹不能遍明。（上候而已，天运之候也。不能遍明，犹未详言左右也。）夫变化之用，天垂象，地
成形，七曜纬虚，五行丽地，地者所以载生成之形类也，虚者所以列应天之精气也，形精之动，犹根本之与枝叶也，仰
观其象，虽远可知也。（天地之体虽殊，变化之用则一，所以在天则垂象，在地则成形。故七曜纬于虚，即五行应天之精
气也。五行丽于地，即七曜生成之形类也。是以形精之动，亦犹根本之与枝叶耳。故凡物之在地者，必悬象于天，第仰
观其象，则无有不应。故上之右行、下之左行者，周流不息，而变化乃无穷也。）
帝曰∶地之为下否乎？（此欲详明上下之义也。）岐伯曰∶地为人之下，太虚之中者也。（人在地之上，天在人之上。
以人之所见言，则上为天，下为地。以天地之全体言，则天包地之外，地居天之中，故曰太虚之中者也。由此观之，则
地非天之下矣。然则司天者，主地之上。在泉者，主地之下。五行之丽地者，是为五运，而营运于上下之中者也。此特
举地为辨者，盖以明上中下之大象耳。）帝曰∶冯乎？（冯，凭同。言地在太虚之中而不坠者，果亦有所根据凭否也？）岐
伯曰∶大气举之也。（大气者，太虚之元气也。乾坤万物，无不赖之以立。故地在太虚之中，亦惟元气任持之耳。）燥以
干之，暑以蒸之，风以动之，湿以润之，寒以坚之，火以温之。（此即大气之所化，是为六气而运用于天地之间者也。曰
燥，曰暑，曰风，曰湿，曰寒，曰火，六者各一其性，而功用亦异。）故风寒在下，燥热在上，湿气在中，火游行其间，
寒暑六入，故令虚而化生也。（寒居北，风居东，自北而东，故曰风寒在下，下者左行也。热居南，燥居西，自南而西，
故曰燥热在上，上者右行也。地者土也，土之化湿，故曰湿气在中也。惟火有二，君火居湿之上，相火居湿之下，故曰
火游行其间也。凡寒暑再更而气入者六，非虚无以寓气，非气无以化生，故曰令虚而化生也。）故燥胜则地干，暑胜则地
热，风胜则地动，湿胜则地泥，寒胜则地裂，火胜则地固矣。（凡此六者，皆言地气本乎天也。自上文地之为下至此，正
所以发明此义。《天元纪大论》曰∶太虚廖廓，肇基化元，万物资始，五运终天，布气真灵，总统坤元。亦此之谓。此下
接寒暑燥湿风火、在人合之奈何、其于万物、何以生化一章，列藏象类第六。）
(Su Wen: Treatise on the Great Discussion of the Five Movements and Six Qi)
The Yellow Emperor sat in the Mingtang (the hall where kings held audiences and performed grand ceremonies), began to rectify the Heavenly Net (the astronomical order represented by the direction of the Big Dipper's handle), observed the eight extreme directions, and investigated and established the Five Constants (the regular patterns of the Five Elements' Qi movements). He consulted the Heavenly Master Gui Yūqu and asked him: The medical classics state that the dynamics and stillness of Heaven and Earth are governed by divine principles; the ascending and descending of Yin and Yang reveal their signs through cold and heat. I have heard from my teacher about the numerical logic of the Five Movements (Wood, Fire, Earth, Metal, Water climate cycles); what he said was that each of the Five Qi governs a year, starting with Jia years to determine the movement. Therefore, I discuss this further.
Gui Yūqu replied: Earth Movement governs Jia and Ji years; Metal Movement governs Yi and Geng years; Water Movement governs Bing and Xin years; Wood Movement governs Ding and Ren years; Fire Movement governs Wu and Gui years. On Zi and Wu years, Shaoyin (Shao Yin Jun Huo, the heat state of the Heart/Pericardium system) governs the Si Tian (Heavenly Qi governing the first half of the year); Chou and Wei years are governed by Taiyin (Taiyin Shi Tu, the dampness state of the Spleen system); Yin and Shen years are governed by Shaoyang (Shao Yang Xiang Huo, the fire state of the Sanjiao/Gallbladder system); Mao and You years are governed by Yangming (Yangming Zao Jin, the dryness state of the Lung system); Chen and Xu years are governed by Taiyang (Taiyang Han Shui, the cold state of the Kidney system); Si and Hai years are governed by Jueyin (Jueyin Feng Mu, the wind state of the Liver system). These arrangements seem inconsistent with Yin and Yang attributes; what is the reason?
Qibo replied: This is an obvious principle; it precisely illustrates the Yin and Yang of Heaven and Earth. (What Gui Yūqu said about the Five Movements and Six Qi seeming inconsistent with Yin and Yang is exactly to clarify the profound Yin and Yang of Heaven and Earth.) Whatever can be counted belongs to the Yin and Yang within the human body, yet they are also mutually compatible and derivable through numbers. As for the great Yin and Yang of Heaven and Earth, their changes can be extended to ten, hundred, thousand, and ten thousand; they cannot be deduced merely by numbers but must be understood by observing their "Xiang" (natural phenomena and signs).
The Yellow Emperor said: I wish to know their origin. Qibo said: Your question is truly insightful! I have examined the text of the *Taishi Tianyuan Ce*. Dan Tian Qi (Red Qi, belonging to Fire) passes through Niu, Nu, and the Wu sector; Huang Tian Qi (Yellow Qi, belonging to Earth) passes through Xin, Wei, and the Ji sector; Cang Tian Qi (Green/Cyan Qi, belonging to Wood) passes through Wei, Shi, Liu, and Gui; Su Tian Qi (White Qi, belonging to Metal) passes through Kang, Di, Mao, and Bi; Xuan Tian Qi (Black Qi, belonging to Water) passes through Zhang, Yi, Lou, and Wei.
The so-called Wu and Ji sectors refer to Kui/Bi and Jiao/Zhen, which are the gates of Heaven and Earth.
The Yellow Emperor said: Good. The classics state that Heaven and Earth are the upper and lower frameworks of all things, and left and right are the pathways of Yin and Yang. I do not understand what this means.
Qibo replied: The so-called upper and lower refer to the location of Yin and Yang in the annual Si Tian (governing the first half) and Zai Quan (governing the second half). The so-called left and right refer to: When Jueyin Wind-Wood is Si Tian, its left is Shaoyin, and its right is Yangming; when Shaoyin is Si Tian, its left is Taiyin, and its right is Jueyin; when Taiyin is Si Tian, its left is Shaoyang, and its right is Shaoyin; when Shaoyang is Si Tian, its left is Yangming, and its right is Taiyin; when Yangming is Si Tian, its left is Taiyang, and its right is Shaoyang; when Taiyang is Si Tian, its left is Jueyin, and its right is Yangming. This is determined by facing North, referring to the left and right inter-qi of Si Tian.
The Yellow Emperor said: What is meant by "lower"? Qibo replied: When Jueyin is Zai Quan, Shaoyang is on its left, and Taiyin is on its right; when Shaoyin is Zai Quan, Yangming is on its left, and Taiyang is on its right; when Taiyin is Zai Quan, Taiyang is on its left, and Jueyin is on its right; when Shaoyang is Zai Quan, Jueyin is on its left, and Shaoyin is on its right; when Yangming is Zai Quan, Shaoyin is on its left, and Taiyin is on its right; when Taiyang is Zai Quan, Taiyin is on its left, and Shaoyang is on its right. This is determined by facing South, referring to the left and right inter-qi of Zai Quan.
When Upper and Lower Qi meet, and Cold and Heat encounter each other, if the Qi are harmonious (mutually generating or same nature), there is peace; if they are discordant (mutually overcoming or conflicting), disease arises.
The Yellow Emperor said: Why does disease arise even when the Qi are harmonious? Qibo replied: Because the lower approaches the upper, which is inappropriate in position. (For example, when a minister assumes the position of a ruler, it is rebellious, primarily referring to the relationship between Minister Fire and Sovereign Fire.)
The Yellow Emperor said: How are motion and stillness manifested? Qibo replied: Heaven's Qi moves to the right (rotating from East to West and descending to Earth); Earth's Qi moves to the left (rotating from West to East and ascending to Heaven). Thus, Si Tian above must traverse Si, Wu, Wei, Shen to descend westward; Zai Quan below must traverse Hai, Zi, Chou, Yin to ascend eastward. The remaining Qi accumulates and reunites at the start.
The Yellow Emperor said: I heard Gui Yūqu say: That which corresponds to Earth is still. Now you say Earth's Qi moves to the left. I do not understand this; please explain how it comes about.
Qibo replied: The motion and stillness of Heaven and Earth, and the migration and return of the Five Elements—although Gui Yūqu observed the heavenly movements, he could not fully elucidate the left and right rotations. The function of change: Heaven manifests images, Earth forms shapes. The Seven Luminaries (Sun, Moon, and five planets) weave through the void, while the Five Elements attach to the Earth. Earth carries the forms of generated things; the void displays the essence corresponding to Heaven. The movement of form and essence is like the root and branches. By looking up at the images, even distant matters can be known.
The Yellow Emperor said: Is Earth located below? Qibo replied: Earth is below humans, but within the Taixu (Great Void/Cosmic Space). (From the perspective of the whole of Heaven and Earth, Heaven envelops Earth externally, and Earth resides within Heaven; thus, it is said to be within the Great Void.)
The Yellow Emperor said: Upon what does it rely? Qibo replied: It is supported by the Great Qi (Yuan Qi of the Great Void). All things in Qian and Kun depend on it for existence. Thus, Earth within the Great Void is sustained solely by Yuan Qi.
Dryness dries the ground, Summer Heat steams the ground, Wind agitates the ground, Dampness moistens the ground, Cold hardens the ground, and Fire solidifies the ground. Therefore, Cold and Wind are below, Dryness and Heat are above, Dampness is in the middle, and Fire travels between them. Cold and Summer Heat enter six times, allowing the void to transform and generate.
Thus, if Dryness prevails, the ground becomes dry; if Summer Heat prevails, the ground becomes hot; if Wind prevails, the ground shakes; if Dampness prevails, the ground becomes muddy; if Cold prevails, the ground cracks; if Fire prevails, the ground becomes firm.