黄帝问曰。余闻天以六六之节。以成一岁。人以九九制会。计人亦有三百六十五节。以为天地久矣。不知其所谓也。
（天以六六之节者。十干主天。六十日甲子一周而为一节。六六三百六十日以成一岁也。人以九九制会者。人之九窍九
藏。以会合生五气三之数也。灵枢经曰。岁有三百六十五日。人有三百六十节。言人亦有六六之节。以应天六六之数也。
按下文曰。地以九九制会。盖人有九窍九藏。地有九州九野。以合三而成天。三而成地。三而成人。故先言人以九九制
会。而后言地以九九制会也。按此篇乃论岁运之总纲。天之十干。成六六之节以应一岁。而天之十干。化生地之五行。
地之五行。上呈天之六气。五营运大论云。帝曰。寒暑燥湿风火。在人合之奈何。岐伯曰。东方生风。风生木。木生酸。
酸生肝。是在天之六气。在地之五行五味。而又化生人之五脏也。然人之五脏。地之五行。皆由天之十干所化。故曰六
节脏象论也。夫人之五脏。又化生六气。六气者。即末章之所谓人迎一盛。病在少阳。二盛。病在太阳是也。盖人之五
脏。应地之五行。食地之五味。人之六气。复应天之六气。气亢害而无承制。则为病矣。夫先以九九制会。以应六六之
节者。言地有九州。人有九窍。天有六节。而皆合乎生五气三之数。）岐伯对曰。昭乎哉问也。请遂言之。夫六六之节。
九九制会者。所以正天之度。气之数也。（昭、明也。遂、因也。言六六之节。所以正天之度。盖岁有三百六十五日。而
天有三百六十五度也。九九制会。所以纪气之数也。）天度者。所以制日月之行也。气数者。所以纪化生之用也。（制、
度也。天度者。周天三百六十五度。日日行一度。一岁而一周天。月日行十三度。一月而一周天。盖以天之度数。以纪
日月之行也。气数者。生五气三之数也。化者。阴阳之化。在天而成六六。在地在人而成九九。皆阴阳气化之为盛也。）
天为阳。地为阴。日为阳。月为阴。行有分纪。周有道理。日行一度。月行十三度而有奇焉。故大小月三百六十五日而
成岁。积余气而盈闰矣。（此复申明天度。以纪日月之行也。行有分纪者。谓日月之行有分野纪度。周有道理者。谓日月
之周天。有南道北道之理路也。按历法。周天三百六十五度四分度之一。左旋于地。一昼一夜。则其行一周而又过一度。
日月皆右行于天。一昼一夜。则日行一度。月行十三度十九分度之七。故曰有奇也。故日一岁而一周天。月二十九日有
奇而一周天。以二十九日有奇。故有大月小月也。每岁朔虚五日有奇。故止三百五十四日。又气盈五日有奇。合气盈朔
虚而闰生焉。故每岁连闰共计三百六十五日有奇也。汉律志云。日月五星。从西而循天东行。天道从东西行。一昼一夜。
日月随天西转一周。如蚁行磨上。磨转一回。而日往东行止一度。月从西而东行十三度。故月行疾。而一月与日一会而
一周天。是以每岁冬至夏至。日行有南道北道之分。每月上弦下弦。而月有南道北道之分也。）立端于始。表正于中。推
余于终。而天度毕矣。（立端、竖端正之木。以正天表也。上古树八尺之臬。度其日出入之影。以正东西。参日中之影与
极星。以正南北。以周天三百六十五度之余四分度之一。推日月行度之有奇。气盈五日之有余。朔虚五日之有余。推而
算之。以终一岁之数。以终天道之周。而天度毕矣。）帝曰。余以闻天度矣。愿闻气数。何以合之。（帝复以九九之数。
以合六六之数而为问也。）岐伯曰。天以六六为节。地以九九制会。（首言人之九九。以应天之六六。此言地之九九。以
应天之六六也。）天有十日。日六竟而周甲。甲六复而终岁。三百六十日法也。（此言天以六六为节。而成一岁也。十干
主天。故曰天有十日）夫自古通天者。生之本。本于阴阳。其气九州九窍。皆通乎天气。（此言地之九九。人之九九。而
通乎天之六六者。皆本于阴阳。阴阳者。五行所生之三气也。是以地之九州。人之九窍。皆通乎天气。盖天有此三气。
地有此三气。人有此三气也。）故其生五。其气三。（生五者。天之十干。化生地之五行也。气三者。五行所生三阴三阳
之气也。承上文而言。以五行所生之三气。而后能合六六九九之数也。）三而成天。三而成地。三而成人。（以此三气。
三而三之。以成天之六气。地之六气。人之六气也。天之六气者。以冬至后得甲子。少阳王。复得甲子。阳明王。复得
甲子。太阳王。复得甲子。厥阴王。复得甲子。少阴王。复得甲子。太阴王。所谓天以六六之节以成一岁也。地之六气
者。显明之右。君火之位也。君火之右。退行一步。相火治之。复行一步。土气治之。复行一步。金气治之。复行一步。
水气治之。复行一步。木气治之。复行一步。君火治之。此地理之应六节气位也。人之六气者。脏腑三阴三阳之气也。
是以人迎一盛。病在少阳。二盛病在太阳。三盛病在阳明。寸口一盛。病在厥阴。二盛病在少阴。三盛病在太阴。所谓
亢则害。承乃制。害则败乱。生化大病也。）三而三之。合则为九。九分为九野。九野为九藏。（再以天地人之六气。三
而三之。合则为九九。九九分为地之九野。人之九藏。盖以九州配九窍。九野配九藏。故曰九野为九藏也。以地之九州。
通乎天气。天之三气。分为九野。是地以九九制会。而合天之六六也。以人之九窍。通乎天气。天之三气。分为九藏。
是人以九九制会。而合天之六六也。高士宗曰。邑外谓之郊。郊外谓之牧。牧外谓之野。野附城郭者也。胀论曰。胸腹、
肠胃之郭也。膻中者。心主之宫城也。盖以九野在内。九州在八方之外。九藏在内。九窍在形身之外。故曰。九野为九
藏也。以九野之草生五色。普遍于九州八荒。是五色之变。不可胜视矣。五气五味。藏于心肺肠胃。外使九窍之五色修
明。音声能彰。此五味之美。不可胜极矣。是人之九窍。与天气相通。而九藏之又与地气相通也。）故形脏四。神脏五。
合为九藏以应之也。（形藏者。藏有形之物也。神藏者。藏五脏之神也。藏有形之物者。胃与大肠小肠膀胱也。藏五脏之
神者。心藏神。肝藏魂。脾藏意。肺藏魄。肾藏志也。盖五味入口。藏于肠胃。津液藏于膀胱。以养五脏之神气。故以
形藏神藏。合而为九藏。以配地之九野九州也。按脏腑各六。止五脏藏神。肠胃膀胱。受盛水谷。胆乃奇恒之府。不藏
有形。三焦虽主决渎。乃无形之气。而亦不藏有形者也。故以九藏在内。以应九野。九窍在外。以应九州。而王氏诸贤。
妄以头角耳目为形藏。即三部九候论之所谓天以候头角之气者。候足太阳膀胱之气也。地以候口齿之气者。候足阳明胃
腑之气也。小肠之脉。至目锐 。却入耳中。人以候耳目之气者。候手太阳小肠之气也。岂可以头角耳目为形藏乎。张
兆璜曰。若谓耳目口齿。是属九窍而非九藏矣。）帝曰。余已闻六六九九之会也。夫子言积气盈闰。愿闻何谓气。请夫
子发蒙解惑焉。（三五十五日为一气。每一气盈二十一刻有奇。合气盈朔虚而生闰。故曰。积气盈闰也。此以下论五运之
主岁主时。各有太过不及。故复设此问。）岐伯曰。此上帝所秘。先师传之也。（上帝贵道而秘密。师所以传教者也。莫
子晋曰。上帝、天帝也。天不言而四时代序。惟师能阐明而传道之。）帝曰。请遂言之。（王氏曰。遂、尽也。）岐伯曰。
五日谓之候。三候谓之气。六气谓之时。四时谓之岁。而各从其主治焉。（月令曰。立春节初五日。东风解冻。次五日。
蛰虫始振。后五日。鱼上冰。故五日谓之候。候物气之生长变化也。三五十五日而成一气。六气九十日而为一时。四时
合二十四气而成一岁。以四时之气。而各从其主治焉。）五运相袭。而皆治之。终期之日。周而复始。时立气布。如环无
端。候亦同法。（此论五运之主岁也。甲己之岁。土运主之。乙庚之岁。金运主之。丙辛之岁。水运主之。丁壬之岁。木
运主之。戊癸之岁。火运主之。以五行之相生。沿袭而各主一岁。一岁之中。所主之气而皆治之。终期年之三百六十日。
五岁一周而复始也。时立气布者。一岁之中。又分立五运所主之时。而分布五行之气。五气相传而如环无端。其候环转
之气。亦如五岁沿袭之法同也。）故曰。不知年之所加。气之盛衰。虚实之所起。不可以为工矣。（每岁有六气之加临。
五运之太过不及。气有盛衰。则虚实之乘侮胜复所由起也。岁气之盛虚。主民病之生死。故不知气运者。不可为良工也。）
帝曰。五运之始。如环无端。其太过不及何如。（五运之始。始于甲己化土。土生金。金生水。水生木。木生火。火复生
土。五岁而右迁。如环无端。五行所主之岁。而各有太过不及。）岐伯曰。五气更立。各有所胜。盛虚之变。此其常也。
（五运之气。五岁更立。太过之年。则胜己所胜。而侮所不胜。不及之年。则为己所不胜而胜之。己所胜而侮之。故各
有所胜也。所胜之气。不务其德。则反虚其本位。而复受其乘侮。此盛虚之变。理之常也。）帝曰。平气何如。岐伯曰。
无过者也。（无太过不及之岁。是为平气。故曰无过者。谓不愆常候也。）帝曰。太过不及奈何。岐伯曰。在经有也。（此
篇乃岁运之提纲。后天元纪、五营运、六微旨、气交变、五常政、至真要诸篇。详论天地。有淫胜郁复之变。生物有草
木昆虫之眚。民病有胸胁腹背之灾。故曰在经有也。）帝曰。何谓所胜。岐伯曰。春胜长夏。长夏胜冬。冬胜夏。夏胜秋。
秋胜春。所谓得五行时之胜。各以气命其脏。（此言五运之所胜也。春应木。木胜土。长夏应土。土胜水。冬应水。水胜
火。夏应火。火胜金。秋应金。金胜木。所谓得五行之主时而为胜也。春木合肝。夏火合心。长夏土合脾。秋金合肺。
冬水合肾。各以四时五行之气。以名其藏焉。）帝曰。何以知其胜。岐伯曰。求其至也。皆归始春。未至而至。此谓太过。
则薄所不胜。而乘所胜也。命曰气淫不分。邪僻内生。工不能禁。（此论岁运之气至。有太过不及。而皆归始于春。盖春
为气之始也。六元正纪大论曰。运太过则其至先。运不及则其至后。此天之道。气之常也。运非有余。非不足。是谓正
岁。其至当其时也。是以春未至而天气温和。此为至先。运之太过也。主岁之气太过。则薄己所不胜之气。而乘侮己所
胜之气也。至真要大论曰。气至谓之至。气分谓之分。至则气同。分则气异。所谓天地之正纪也。如所主岁运之气。惟
太过淫胜而不分。则民之邪僻内生。虽有良工。不能禁也。下经曰。太过者暴。不及者徐。暴者为病甚。徐者为病持。
是以太过之岁。如木淫不政。冲阳绝者。死不治。岁火太过。太渊绝者。死不治。故不及之气。止云所生受病。而不致
于工不能禁也。）至而不至。此谓不及。则所胜妄行。而所生受病。所不胜薄之也。命曰气迫。（春已至而天未温和。是
至而不至。此谓气之不及也。主岁之运气不及。则所胜之气妄行。而所生受病。所不胜薄之也。如岁木不及。则己所胜
之土气妄行。而所生我之水气受病矣。木火之气虚。则己所不胜之金气。薄而侮之也。名曰气迫。谓主气不及。而所胜
所不胜之气。交相逼迫也。）所谓求其至者。气至之时也。谨候其时。气可与期。失时反候。五治不分。邪僻内生。工不
能禁也。（此复申明气淫不分之义。所谓求其至者。求其四时之气。应至而至之时也。谨候其春夏秋冬之时。则春时之气。
可期而温。夏时之气。可期而热。秋时之气。可期而凉。冬时之气。可期而寒。失时反候。而五行所主之时气不分。以
致邪僻内生。而工不能禁也。朱济公曰。此节添一也字有意。）帝曰。有不袭乎。（袭、承袭也。木承水而王于春。火
承木而王于夏。土承火而王于长夏。金承土而王于秋。水承金而王于冬。五运之气。交相沿袭而主治也。）岐伯曰。苍天
之气。不得无常也。气之不袭。是谓非常。非常则变矣。（言苍天之气。四时代序。自有经常。然五运之气。有德化政令。
变异灾眚之不同。设有不袭。是谓反常而变易矣。变易则为民病之灾眚矣。）帝曰。非常而变奈何。岐伯曰。变至则病。
所胜则微。所不胜则甚。因而重感于邪则死矣。故非其时则微。当其时则甚也。（五运相袭。气之常也。反常则为变易矣。
变常之气至。则为民病矣。如春木主时。其变为骤注。是主气为风木。变气为湿土。变气为主气之所胜。而民病则微。
如变为肃杀。是主气为风木。变气为燥金。变气为主气之所不胜。而民病则甚。因而重感于邪则死矣。故变易之气至。
非其克我之时。为病则微。当其克我之时。为病则甚。）
帝曰。善。余闻气合而有形。因变以正名。天地之运。阴阳之化。其于万物。孰少孰多。可得闻乎。（此复言地气与
Huangdi asked, saying: I have heard that Heaven uses the six-six segments (each sixty days constituting a segment, totaling six segments) to form one year. Man uses the nine-nine system (nine orifices and nine zang organs combining with the numbers of five qi and three) to correspond to Heaven and Earth. Calculating it, man also has three hundred and sixty-five joints, thereby corresponding to the longevity of Heaven and Earth. I do not understand what this implies.
(Note: The phrase "Heaven uses the six-six segments" refers to the Ten Heavenly Stems governing Heaven; a cycle of sixty Jiazi days constitutes one segment, and six cycles of sixty equal three hundred and sixty days to form a year. "Man uses the nine-nine system" refers to the human nine orifices and nine zang organs combining with the generative number of five qi and three. The *Ling Shu* states: There are three hundred and sixty-five days in a year, and man has three hundred and sixty joints, indicating that man possesses the six-six segments to correspond to Heaven's six-six number. Referring to the following text "Earth uses the nine-nine system," it is because man has nine orifices and nine zang organs, while Earth has nine provinces and nine fields. Three combine to form Heaven, three combine to form Earth, and three combine to form Man. Thus, it first speaks of man using the nine-nine system, and then Earth using the nine-nine system. This chapter serves as the general outline for discussing annual movements. The Ten Heavenly Stems of Heaven form the six-six segments to correspond to one year; the Ten Heavenly Stems generate the Five Elements of Earth; and the Five Elements of Earth present the Six Qi of Heaven. In the *Treatise on the Great Movement of Five Operations*, it is said: The Yellow Emperor asked: How do Cold, Heat, Dryness, Dampness, Wind, and Fire correspond to humans? Qibo replied: The East generates Wind, Wind generates Wood, Wood generates Sour, Sour generates Liver. These are the Six Qi in Heaven, the Five Elements and Five Flavors on Earth, which further generate the Five Zang Organs of humans. However, the Five Zang Organs of humans and the Five Elements of Earth are all transformed by the Ten Heavenly Stems of Heaven, hence the name "Treatise on the Six-Joint Zang Phenomena." The Five Zang Organs of humans also generate the Six Qi. The Six Qi refer to what is mentioned in the final chapter: when the Renying pulse is one-fold larger, the disease is in Shaoyang; when two-folds larger, the disease is in Taiyang. Generally, the Five Zang Organs of humans correspond to the Five Elements of Earth, consuming the Five Flavors of Earth; the Six Qi of humans correspond to the Six Qi of Heaven. If Qi becomes excessive and harmful without restraint, disease occurs. Speaking first of the nine-nine system to correspond to the six-six segments means that Earth has nine provinces, man has nine orifices, and Heaven has six segments, all conforming to the number of generating five qi and three.)
Qibo replied: What an insightful question! Please allow me to explain in detail. The six-six segments and the nine-nine system are used to rectify the degrees of Heaven and record the changes of Qi. (Zhao means clear; Sui means according to. It means the six-six segments are used to rectify the degrees of Heaven. Since there are three hundred and sixty-five days in a year, there are also three hundred and sixty-five degrees in Heaven. The nine-nine system is used to record the quantity of Qi.)
The degrees of Heaven are used to regulate the movement of the Sun and Moon. The numbers of Qi are used to record the function of transformation and generation. (Zhi means degree. The degrees of Heaven refer to the 365.25 degrees of the celestial sphere. The Sun moves one degree per day, completing a circuit of the sky in one year. The Moon moves thirteen degrees and a fraction per day, completing a circuit in one month. This uses the degrees of Heaven to record the movement of the Sun and Moon. The numbers of Qi refer to the generative number of five qi and three. Transformation refers to the change of Yin and Yang. In Heaven, it forms six-six; on Earth and in Man, it forms nine-nine. All are manifestations of vigorous Yin-Yang Qi transformation.)
Heaven is Yang, Earth is Yin. The Sun is Yang, the Moon is Yin. Their movements have divisions and records, and their circuits have principles and paths. The Sun moves one degree, and the Moon moves thirteen degrees and a fraction. Therefore, large and small months total three hundred and sixty-five days to form a year, accumulating residual Qi to create leap months. (This reiterates the degrees of Heaven to record the movement of the Sun and Moon. "Movements have divisions and records" means the movements of the Sun and Moon have specific zones and degrees. "Circuits have principles" means the circuit of the Sun and Moon around the sky follows southern and northern paths. According to calendar science, the celestial sphere is 365.25 degrees, rotating leftward relative to the Earth. In one day and night, it completes a circuit and exceeds one degree. The Sun and Moon both move rightward in the sky. In one day and night, the Sun moves one degree, and the Moon moves thirteen degrees and 7/19 of a degree, hence "and a fraction." Thus, the Sun completes a circuit in one year, and the Moon in twenty-nine days and a fraction. Because of this fraction, there are large and small months. Each new moon has a deficit of five days and a fraction, resulting in only 354 days. Adding the surplus of Qi (five days and a fraction), combined with the new moon deficit, creates leap months. Thus, each year including leap months totals three hundred and sixty-five days and a fraction. The *Han Book of Rites* states: The Sun, Moon, and five planets move eastward along the sky from west to west. The Way of Heaven moves from east to west. In one day and night, the Sun and Moon rotate westward with Heaven once. Like an ant walking on a millstone, as the millstone turns once, the Sun moves eastward only one degree. The Moon moves eastward from west to west thirteen degrees, so the Moon moves faster, meeting the Sun once a month to complete a circuit. Therefore, at each winter and summer solstice, the Sun's path has southern and northern divisions; at each first quarter and last quarter moon, the Moon also has southern and northern divisions.)
Establish the standard at the beginning, manifest correctness in the middle, and deduce the remainder at the end, and the degrees of Heaven are complete. (Li Duan means erecting a straight wooden pole to correct the gnomon. In ancient times, an eight-chi gnomon was erected to measure the shadows of sunrise and sunset to correct the East-West direction; comparing the shadow at noon with the Pole Star corrected the North-South direction. Using the remainder of 365.25 degrees of the celestial sphere, one deduces the fractions in the degrees of the Sun and Moon, the surplus of Qi (five days), and the deficit of the new moon (five days). By calculating these, one concludes the number of the year and the cycle of the Way of Heaven, thus completing the degrees of Heaven.)
Huangdi said: I have heard of the degrees of Heaven. I wish to hear about the numbers of Qi and how they combine. (Huangdi again asks about combining the nine-nine number with the six-six number.)
Qibo said: Heaven uses six-six as segments, and Earth uses nine-nine to combine. (At the beginning, it spoke of man's nine-nine corresponding to Heaven's six-six; here it speaks of Earth's nine-nine corresponding to Heaven's six-six.)
Heaven has ten days (Ten Heavenly Stems). The Sun completes six cycles through the Jiazi, and six repetitions of Jiazi conclude the year, which is the method of three hundred and sixty days. (This explains that Heaven uses six-six as segments to form one year. The Ten Heavenly Stems govern Heaven, hence "Heaven has ten days.")
Since ancient times, those who connect with Heaven find the root of life in Yin and Yang. Their Qi connects through the Nine Provinces and Nine Orifices, all communicating with the Qi of Heaven. (This explains that Earth's nine-nine and Man's nine-nine, connecting with Heaven's six-six, are all rooted in Yin and Yang. Yin and Yang are the three Qi generated by the Five Elements. Therefore, the Nine Provinces of Earth and the Nine Orifices of Man all communicate with the Qi of Heaven. Heaven has these three Qi, Earth has these three Qi, and Man has these three Qi.)
Thus, life generates the Five Elements, and its Qi is divided into three categories. (Sheng Wu refers to the Ten Heavenly Stems transforming into the Five Elements of Earth. Qi San refers to the Qi of Three Yin and Three Yang generated by the Five Elements. Continuing from the previous context, with the three Qi generated by the Five Elements, one can then combine the numbers of six-six and nine-nine.)
Three Qi combine to form Heaven, three Qi combine to form Earth, and three Qi combine to form Man. (Using these three Qi, tripling them results in the Six Qi of Heaven, the Six Qi of Earth, and the Six Qi of Man. The Six Qi of Heaven begin after the Winter Solstice on a Jiazi day, with Shaoyang presiding. Upon another Jiazi day, Yangming presides. Upon another Jiazi day, Taiyang presides. Upon another Jiazi day, Jueyin presides. Upon another Jiazi day, Shaoyin presides. Upon another Jiazi day, Taiyin presides. This is what is meant by "Heaven uses six-six segments to form one year." The Six Qi of Earth: To the right of Xianming is the position of Junfire. To the right of Junfire, moving back one step, Xianghuo presides. Moving forward one step, Earth Qi presides. Moving forward one step, Metal Qi presides. Moving forward one step, Water Qi presides. Moving forward one step, Wood Qi presides. Moving forward one step, Junfire presides. This is the geographical correspondence to the six Qi positions. The Six Qi of Man are the Three Yin and Three Yang Qi of the Zang-Fu organs. Thus, if the Renying pulse is one-fold larger, the disease is in Shaoyang; two-folds larger, in Taiyang; three-folds larger, in Yangming. If the Cunkou pulse is one-fold larger, the disease is in Jueyin; two-folds larger, in Shaoyin; three-folds larger, in Taiyin. This is what is meant by "Excess leads to harm, restraint brings order"; harm leads to chaos and serious disease.)
Tripling three yields nine. Nine divides into Nine Fields, and Nine Fields correspond to Nine Zang Organs. (Again, tripling the Six Qi of Heaven, Earth, and Man results in nine-nine. Nine-nine divides into the Nine Fields of Earth and the Nine Zang Organs of Man. Generally, the Nine Provinces correspond to the Nine Orifices, and the Nine Fields correspond to the Nine Zang Organs, hence "Nine Fields correspond to Nine Zang Organs." The Nine Provinces of Earth connect with the Qi of Heaven; the three Qi of Heaven divide into Nine Fields; this is Earth using nine-nine to combine with Heaven's six-six. The Nine Orifices of Man connect with the Qi of Heaven; the three Qi of Heaven divide into Nine Zang Organs; this is Man using nine-nine to combine with Heaven's six-six. Gao Shizong said: Outside the city is Jiao, outside Jiao is Mu, outside Mu is Ye, and Ye attaches to the city walls. The *Treatise on Distension* says: The chest, abdomen, stomach, and intestines are the walls of the body. Danzhong is the palace city of the Heart Master. Generally, the Nine Fields are internal, the Nine Provinces are external in the eight directions; the Nine Zang Organs are internal, the Nine Orifices are external on the body, hence "Nine Fields correspond to Nine Zang Organs." The grasses of the Nine Fields produce five colors, spreading throughout the Nine Provinces and eight wastelands, making the variations of five colors endless. The five Qi and five flavors are stored in the heart, lungs, stomach, and intestines, externally clarifying the five colors of the nine orifices and enhancing voice, making the beauty of five flavors inexhaustible. Thus, the nine orifices of man connect with the Qi of Heaven, and the nine zang organs connect with the Qi of Earth.)
Therefore, there are four Form Zang Organs and five Spirit Zang Organs, combining to form nine Zang Organs to correspond. (Form Zang Organs store tangible substances. Spirit Zang Organs store the spirits of the five Zang organs. Those storing tangible substances are the Stomach, Large Intestine, Small Intestine, and Bladder. Those storing the spirits of the five Zang organs are: Heart stores Shen (Spirit), Liver stores Hun (Ethereal Soul), Spleen stores Yi (Intellect), Lungs store Po (Corporeal Soul), and Kidneys store Zhi (Will). Generally, five flavors enter the mouth and are stored in the stomach and intestines; fluids are stored in the bladder to nourish the spirit Qi of the five Zang organs. Thus, Form Zang and Spirit Zang combine to form nine Zang Organs, matching the Nine Fields and Nine Provinces of Earth. According to the theory, there are six Fu organs and six Zang organs, but only the five Zang organs store spirits. The stomach, intestines, and bladder receive and hold water and grain. The Gallbladder is a Marrow-Fu organ and does not store tangible things. The Sanjiao, although governing drainage, consists of formless Qi and also does not store tangible things. Therefore, the nine Zang organs are internal, corresponding to the Nine Fields; the nine orifices are external, corresponding to the Nine Provinces. Wang Bing and other sages erroneously considered the head, horns, eyes, and ears as Form Zang Organs. In the *Treatise on Three Parts and Nine Palpations*, "Heaven observes the Qi of the head and horns" observes the Qi of the Foot-Taiyang Bladder meridian; "Earth observes the Qi of the mouth and teeth" observes the Qi of the Foot-Yangming Stomach meridian; "Man observes the Qi of the eyes and ears" observes the Qi of the Hand-Taiyang Small Intestine meridian. How can the head, horns, eyes, and ears be considered Form Zang Organs? Zhang Zhaohuang said: If one says the eyes, ears, mouth, and teeth belong to the nine orifices rather than the nine zang organs.)
Huangdi said: I have heard of the combination of six-six and nine-nine. The Master mentioned accumulating Qi to create leap months. I wish to know what is meant by Qi. Please enlighten my ignorance and resolve my doubts. (Thirty-five days constitute one Qi. Each Qi has a surplus of twenty-one hours and a fraction. Combining the surplus of Qi and the deficit of the new moon creates leap months, hence "accumulating Qi to create leap months." The following discusses the Main Year and Main Time of the Five Movements, each having excess and deficiency, hence this question is raised.)
Qibo said: This is the secret transmitted by the Supreme Lord and passed down by former masters. (The Supreme Lord values the Dao and keeps it secret; teachers transmit and teach it. Mo Zijun said: The Supreme Lord is the Heavenly Emperor. Heaven does not speak, yet the four seasons follow their order. Only teachers can elucidate and transmit the Dao.)
Huangdi said: Please explain fully. (Wang Bing said: Sui means completely.)
Qibo said: Five days are called one Hou (phenology). Three Hous constitute one Qi. Six Qis constitute one Shi (season). Four Shis constitute one Sui (year), each following its own governance. (The *Monthly Ordinances* state: On the fifth day after Start of Spring, the east wind thaws ice; on the next fifth day, hibernating insects stir; on the following fifth day, fish rise to the ice. Hence, five days are called one Hou, observing the growth and change of material Qi. Thirty-five days constitute one Qi. Six Qis make ninety days, constituting one Shi. Four Shis combine with twenty-four Qis to make one Sui. Following the Qi of the four seasons, each governs its respective time.)
The Five Movements succeed each other and govern their times. At the end of the period, they cycle round and round. Seasons are established, Qi is distributed, like a ring without beginning or end. Hous follow the same law. (This discusses the Five Movements governing the year. In years of Jia and Ji, Earth Movement governs. In years of Yi and Geng, Metal Movement governs. In years of Bing and Xin, Water Movement governs. In years of Ding and Ren, Wood Movement governs. In years of Wu and Gui, Fire Movement governs. Based on the mutual generation of the Five Elements, they succeed each other to govern each year. Within one year, the governed Qi governs all. At the end of the year, three hundred and sixty days later, the cycle restarts every five years. Season establishment and Qi distribution mean that within a year, specific times governed by the Five Movements are established, and the Qi of the Five Elements is distributed. The five Qi pass to each other like a ring without end. The circulating Qi of the Hous also follows the same succession method as the five-year cycle.)
Therefore, it is said: One who does not know the addition of the year, the prosperity and decline of Qi, and the origin of deficiency and excess cannot be a physician. (Each year has the superimposition of Six Qi and the excess or deficiency of Five Movements. If Qi has prosperity and decline, then the multiplication, humiliation, victory, and revenge of deficiency and excess arise. The prosperity and deficiency of annual Qi determine the life and death of people's diseases. Therefore, one who does not know Qi and Movement cannot be a good physician.)
Huangdi said: The beginning of the Five Movements is like a ring without end. What are their excess and deficiency? (The beginning of the Five Movements starts with Jia and Ji transforming into Earth, Earth generates Metal, Metal generates Water, Water generates Wood, Wood generates Fire, and Fire generates Earth again. They shift rightward over five years, like a ring without end. The years governed by the Five Elements each have excess and deficiency.)
Qibo said: The five Qi alternate in establishment, each having what it overcomes. The changes of prosperity and deficiency are the norm. (The Qi of the Five Movements alternates every five years. In years of excess, it overcomes what it normally overcomes and insults what it normally does not overcome. In years of deficiency, it is overcome by what it normally does not overcome and insults what it normally overcomes. Thus, each has what it overcomes. If the overcome Qi does not practice virtue, it reversely empties its original position and suffers multiplication and humiliation. This change of prosperity and deficiency is the normal principle.)
Huangdi said: What is Ping Qi (Balanced Qi)? Qibo said: It is without excess or deficiency. (Years without excess or deficiency are called Balanced Qi. Hence "without excess" means not deviating from normal phenomena.)
Huangdi said: How are excess and deficiency handled? Qibo said: It is recorded in the classics. (This chapter is the outline of annual movements. Subsequent chapters such as *Yuan Ji*, *Five Movements*, *Six Micro Principles*, *Qi Intersection Changes*, *Five Constant Policies*, and *Supreme Truth* discuss in detail the changes of excessive victory, depression, and revenge in Heaven and Earth, disasters to plants, trees, insects, and animals, and disasters to the chest, flanks, abdomen, and back in human diseases. Hence, "it is recorded in the classics.")
Huangdi said: What is meant by "what it overcomes"? Qibo said: Spring overcomes Late Summer, Late Summer overcomes Winter, Winter overcomes Summer, Summer overcomes Autumn, and Autumn overcomes Spring. This is called obtaining the victory of the Five Elements' times, naming each Zang organ according to its Qi. (This discusses the victories of the Five Movements. Spring corresponds to Wood, and Wood overcomes Earth. Late Summer corresponds to Earth, and Earth overcomes Water. Winter corresponds to Water, and Water overcomes Fire. Summer corresponds to Fire, and Fire overcomes Metal. Autumn corresponds to Metal, and Metal overcomes Wood. This is called obtaining the main time of the Five Elements to achieve victory. Spring Wood combines with Liver, Summer Fire combines with Heart, Late Summer Earth combines with Spleen, Autumn Metal combines with Lung, and Winter Water combines with Kidney. Each names its Zang organ according to the Qi of the four seasons and Five Elements.)
Huangdi said: How do we know the victory? Qibo said: Seek its arrival. It all returns to early Spring. Arriving before its time is called Excess. It then encroaches upon what it does not overcome and attacks what it overcomes. This is called Qi Indiscriminate Invasion, internal generation of evil deviations, and physicians cannot prevent it. (This discusses the arrival of annual movement Qi, having excess and deficiency, all returning to the start in Spring. Spring is the beginning of Qi. The *Great Treatise on Six Primary Records* states: If movement is excessive, its arrival is early; if deficient, its arrival is late. This is the Way of Heaven and the constant of Qi. If movement is neither excessive nor deficient, it is called a Correct Year, and its arrival is at the proper time. Thus, if the weather is warm before Spring arrives, it is early arrival, indicating excessive movement. If the governing Qi of the year is excessive, it encroaches upon the Qi it does not overcome and attacks/humiliates the Qi it overcomes. The *Essential Treatise on Supreme Truth* states: Arrival of Qi is called Zhi, division of Qi is called Fen. Zhi means Qi is the same, Fen means Qi is different. This is the correct record of Heaven and Earth. If the governing annual movement Qi is excessively invasive and indiscriminate, then evil deviations arise internally in the people, and even good physicians cannot prevent it. The Lower Classic states: Excess is violent, deficiency is slow. Violent cases are severe, slow cases persist. Thus, in years of excess, if Wood Qi is invasive and chaotic, and the Chongyang pulse is absent, death is incurable. If Fire Qi of the year is excessive, and the Taiyuan pulse is absent, death is incurable. Therefore, for deficient Qi, it is only said that the generated element suffers disease, and it does not reach the point where physicians cannot prevent it.)
Arriving but not arriving [as expected] is called Deficiency. Then what it overcomes acts recklessly, the thing it generates suffers disease, and what it does not overcome encroaches upon it. This is called Qi Pressure. (Spring has arrived, but the weather is not yet warm. This is "arriving but not arriving," called deficiency of Qi. If the governing annual movement Qi is deficient, then the Qi it overcomes acts recklessly, the Qi it generates suffers disease, and the Qi it does not overcome encroaches upon it. For example, if Wood Qi of the year is deficient, then the Earth Qi it overcomes acts recklessly, and the Water Qi it generates suffers disease. If Wood and Fire Qi are deficient, then the Metal Qi it does not overcome encroaches and humiliates it. This is named Qi Pressure, meaning the governing Qi is deficient, and the overcome and non-overcome Qi mutually pressure each other.)
Seeking its arrival means seeking the time of Qi arrival. Carefully observe the time, and Qi can be anticipated. Missing the time and reversing the phenomena, failing to distinguish the five governances, leads to internal generation of evil deviations, and physicians cannot prevent it. (This reiterates the meaning of Qi Indiscriminate Invasion. Seeking its arrival means seeking the time when the four seasonal Qi should arrive. Carefully observing the times of Spring, Summer, Autumn, and Winter, the Qi of Spring can be anticipated as warm, Summer as hot, Autumn as cool, and Winter as cold. Missing the time and reversing phenomena, failing to distinguish the times governed by the Five Elements, leads to internal generation of evil deviations, and physicians cannot prevent it. Zhu Jigong said: Adding the character "ye" (also) in this section has significance.)
Huangdi said: Is there any non-succession? (Xi means succession. Wood succeeds Water and reigns in Spring, Fire succeeds Wood and reigns in Summer, Earth succeeds Fire and reigns in Late Summer, Metal succeeds Earth and reigns in Autumn, Water succeeds Metal and reigns in Winter. The Qi of the Five Movements interlocks and succeeds each other in governance.)
Qibo said: The Qi of Blue Heaven must not be without constancy. Non-succession of Qi is called abnormality, and abnormality leads to change. (It is said that the Qi of Blue Heaven, following the order of the four seasons, has its own constants. However, the Qi of the Five Movements has different virtues, transformations, policies, orders, variations, and disasters. If there is no succession, it is called contrary to norms and changing. Change leads to disasters in human diseases.)
Huangdi said: How does abnormal change occur? Qibo said: When change arrives, disease occurs. If it is what it overcomes, the disease is mild; if it is what it does not overcome, the disease is severe. If additionally affected by evil, death ensues. Therefore, if it is not its time, the disease is mild; if it is its time, the disease is severe. (Succession of the Five Movements is the constant of Qi. Contrary to norms leads to change. When abnormal Qi arrives, it causes disease in people. For example, when Wood of Spring governs, its change is sudden rain. The governing Qi is Wind-Wood, and the changing Qi is Damp-Earth. The changing Qi is what the governing Qi overcomes, so the disease in people is mild. If the change is austere killing, the governing Qi is Wind-Wood, and the changing Qi is Dry-Metal. The changing Qi is what the governing Qi does not overcome, so the disease in people is severe. If additionally affected by evil, death ensues. Therefore, when changing Qi arrives, if it is not the time when it conquers me, the disease is mild; if it is the time when it conquers me, the disease is severe.)
Huangdi said: Excellent. I have heard that Qi combines to form form, and names are corrected based on changes. Regarding the movement of Heaven and Earth, the transformation of Yin and Yang, which is less and which is more among all things? May I ask? (Here it again speaks of Earth Qi and...)