黄帝问曰∶呜呼远哉！天之道也，如迎浮云，若视深渊，视深渊尚可测，迎浮云莫知其极。夫子数
言谨奉天道，余闻而藏之，心私异之，不知其所谓也。愿夫子溢志尽言其事，令终不灭，久而不绝，天之道可
得闻乎？岐伯稽首再拜对曰∶明乎哉问天之道也！此因天之序，盛衰之时也。帝曰∶愿闻天道六六之节盛衰
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，盖南面而待也。故曰∶因
天之序，盛衰之时，移光定位，正立而待之。此之谓也。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。帝曰∶其有至而至，有至而不至，有至而太过，何也？岐伯曰∶至而至者
和；至而不至，来气不及也；未至而至，来气有余也。
帝曰∶至而不至，未至而至如何？岐伯曰∶应则顺，否则逆，逆则变生，变则病。帝曰∶善。请言其应。
岐伯曰∶物生其应也，气脉其应也。
帝曰∶善。愿闻地理之应六节气位何如？岐伯曰∶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。相火之下，水气承之；水位之下，
土气承之；土位之下，风气承之；风位之下，
金气承之；金位之下，火气承之；君火之下，阴精承之。帝曰∶何也？岐伯曰∶亢则害，承乃制，制则
生化，外列盛衰，害则败乱，生化大病。帝曰∶盛衰何如？岐伯曰∶非其位则邪，当其位则正，邪则变甚，正
则微。帝曰∶何谓当位？岐伯曰∶木运临卯，火运临午，土运临四季，金运临酉，水运临子，所谓岁会，气之
平也。帝曰∶非位何如？岐伯曰∶岁不与会也。帝曰∶土运之岁，上见太阴；火运之岁，上见少阳、少阴；
金运之岁，上见阳明；木运之岁，上见厥阴；水运
之岁，上见太阳，奈何？岐伯曰∶天之与会也。故《天元册》曰天符。天符岁会何如？岐伯曰∶太一天符之
会也。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。帝曰∶邪之中也奈何？
岐伯曰∶中执法者，其病速而危；中行令者，其病徐而持；中贵人者，其病暴而死。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。帝曰∶善。愿闻
其步何如？岐伯曰∶所谓步
者，六十度而有奇，故二十四步积盈百刻而成日也。
帝曰∶六气应五行之变何如？岐伯曰∶位有终始，气有国中，上下不同，求之亦异也。帝曰∶求之奈何？
岐伯曰∶天气始于甲，地气治于子，子甲相合，命曰岁立，谨候其时，气可与期。帝曰∶愿闻其岁，六气始终，
早晏何如？岐伯曰∶明乎哉问也！甲子之岁，初之气，天数始于水下一刻，终于八十七刻半；二之气，始于八
十七刻六分，终于七十五刻；三之气，始于七十六刻，终于六十二刻半；四之气，始于
六十二刻六分，终于五十刻；五之气，始于五十一刻；终于三十七刻半；六之气，始于三十七刻六分，
终于二十五刻。所谓初六，天之数也。乙丑岁，初之气，天数始于二十六刻，终于一十二刻半；二之气，
始于一十二刻六分，终于水下百刻；三之气，始于一刻，终于八十七刻半；四之气，始于八十七刻六分，
终于七十五刻；五之气，始于七十六刻，终于六十二刻半；六之气，始于六十二刻六
分，终于五十刻。所谓六二，天之数也。丙寅岁，初之气，天数始于五十一刻，终于三十七刻半；二之气，
始于三十七刻六分，终于二十五刻；三之气，始于二十六刻，终于一十二刻半；四之气，始于一十二刻
六分，终于水下百刻；五之气，始于一刻，终于八十七刻半；六之气，始于八十七刻六分，终于七十五刻。
所谓六三，天之数也。丁卯岁，初之气，天数始于七十六刻，终于六十二刻半；二之气，
始于六十二刻六分，终于五十刻；三之气，始于五十一刻，终于三十七刻半；四之气，始于三十七刻六分，
终于二十五刻；五之气，始于二十六刻，终于一十二刻半；六之气，始于一十二刻六分，终于水下百刻。所
谓六四，天之数也。次戊辰岁，初之气，复始于一刻，常如是无已，周而复始。帝曰∶愿闻其岁候何如？岐伯
曰∶悉于哉问也！日行一周，天气始于一刻，日行再周，天气始于二十六刻，日行三周，天气始于五十一
刻，日行四周，天气始于七十六刻，日行五周，天气复始于一刻，所谓一纪
也。是故寅午戌岁气会同，卯未亥岁气会同，辰申子岁气会同，巳酉丑岁气会同，终而复始。帝曰∶
愿闻其用也。岐伯曰，言天者求之本，言地者求之位，言人者求之气交。帝曰∶何谓气交？岐伯曰∶上下之位，
气交之中，人之居也。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。帝曰∶何谓国中？岐伯曰∶初凡三十度而有奇，中气同法。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。帝曰∶其升降何
如？岐伯曰∶气之升降，天地之更用也。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。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。
帝曰∶善。寒湿相遘，燥热相临，风火相值，其有间乎？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。帝曰∶何谓邪乎？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。故气有往复，用有迟速，四者之有，而化而
变，风之来也。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？岐伯曰∶
成败倚伏生乎动，动而不已，则变作矣。帝曰∶有期乎？岐伯曰∶不生不化，静之期也。帝曰∶不生化乎？
岐伯曰∶出入废则神机化灭，升降息则气立孤危。故非出入，则无以生长壮老已；非升降，则
无以生长化收藏。是以升降出入，无器不有。故器者生化之宇，器散则分之，生化息矣。故无不出入，
无不升降。化有小大，期有近远，四者之有，而贵常守，反常则灾害至矣。故曰∶无形无患。此
之谓也。帝曰∶善。有不生不化乎？岐伯曰∶悉乎哉问也！与道协议，惟真人也。帝曰∶善。
天元纪大论∶镌（子泉切）
五营运大论∶凭（扶冰切）碍（音艾） （音画）眚（所景切） （音 ） （慈滥切）
溽（音辱） （音今） （音括）疚（音救）
六微旨大论∶霪（音淫） （音注）涸（胡各切） （音祁）埏（式连切）
Yellow Emperor asked: Alas, how profound is the Way of Heaven! It is like welcoming floating clouds or gazing into a deep abyss. Gazing into an abyss allows one to measure its depth, but welcoming floating clouds makes it impossible to know its limit. The Master has often spoken of carefully following the Way of Heaven. I have heard this and treasured it in my heart, yet privately I feel puzzled and do not understand what is meant. I wish the Master would speak freely and exhaustively explain these matters, so that they may never be extinguished and last for a long time without interruption. May I hear about the Way of Heaven?
Qibo bowed twice and replied: How clear your question regarding the Way of Heaven is! This refers to following the order of Heaven and the timing of the waxing and waning of the Six Qi.
The Emperor said: I wish to hear about the waxing and waning of the "Six-Six Segments" (the six periods of solar terms) of the Way of Heaven.
Qibo said: There are fixed positions above and below, and regulations on the left and right. Therefore, on the right of Shaoyang (Lesser Yang), Yangming (Greater Yang) governs; on the right of Yangming, Taiyang (Greater Yin) governs; on the right of Taiyang, Jueyin (Terminal Yin) governs; on the right of Jueyin, Shaoyin (Lesser Yin) governs; on the right of Shaoyin, Taiyin (Greater Yin) governs; and on the right of Taiyin, Shaoyang governs again. This is called the "Biao" (Mark/Manifestation) of the Qi, generally observed while facing south. Thus it is said: Following the order of Heaven and the timing of waxing and waning, moving the shadow to determine position, standing upright to await the arrival of the Qi. This is what is meant.
Above Shaoyang, Fire Qi governs, with Jueyin as its interior-exterior pair; Above Yangming, Dryness Qi governs, with Taiyin as its pair; Above Taiyang, Cold Qi governs, with Shaoyin as its pair; Above Jueyin, Wind Qi governs, with Shaoyang as its pair; Above Shaoyin, Heat Qi governs, with Taiyang as its pair; Above Taiyin, Dampness Qi governs, with Yangming as its pair. This is called the "Ben" (Root). Below the Root is the "Jian" (Seen/Intermediate) Qi; below the Jian Qi is the Biao Qi. Since the Ben and Biao differ, the corresponding phenomena vary.
The Emperor said: Sometimes the season arrives and the climate arrives; sometimes the season arrives but the climate does not; sometimes the season has not arrived but the climate does. What is the reason?
Qibo said: When the season arrives and the climate arrives, it is harmonious. When the season arrives but the climate does not, the incoming Qi is insufficient. When the season has not arrived but the climate does, the incoming Qi is excessive.
The Emperor said: What happens if the season arrives but the climate does not, or if the season has not arrived but the climate does?
Qibo said: Correspondence is smooth; non-correspondence is adverse. Adversity generates changes, and changes generate disease.
The Emperor said: Good. Please speak of correspondence.
Qibo said: The generation of things corresponds, and the pulse corresponds.
The Emperor said: Good. I wish to hear how geography responds to the positions of the Six Solar Terms.
Qibo said: To the right of Xianming (Equinox), is the position of Junfire (Monarch Fire); to the right of Junfire, retreating one step, Xiangfire (Minister Fire) governs; retreating another step, Earth Qi governs; retreating another step, Metal Qi governs; retreating another step, Water Qi governs; retreating another step, Wood Qi governs; retreating another step, Junfire governs again.
Below Xiangfire, Water Qi supports/restrains it; Below Water, Earth Qi supports/restrains it; Below Earth, Wind Qi supports/restrains it; Below Wind, Metal Qi supports/restrains it; Below Metal, Fire Qi supports/restrains it; Below Junfire, Yin Essence supports/restrains it.
The Emperor said: Why?
Qibo said: Excess causes harm; support and restraint allow for transformation and production. External manifestations show waxing and waning. Harm leads to disorder and failure, and abnormal transformation produces major disease.
The Emperor said: How are the waxing and waning?
Qibo said: If not in its proper position, it is pathogenic; if in its proper position, it is normal. Pathogenic changes are severe; normal changes are mild.
The Emperor said: What is "proper position"?
Qibo said: Wood Yun arriving at Mao year, Fire Yun arriving at Wu year, Earth Yun arriving at the four seasons (Chen, Xu, Chou, Wei years), Metal Yun arriving at You year, Water Yun arriving at Zi year. This is called "Suihui" (Year Meeting), indicating balanced Qi.
The Emperor said: What if not in position?
Qibo said: It does not meet the Suihui.
The Emperor said: In a year of Earth Yun, if Taiyin is seen above (Si Tian); in a year of Fire Yun, if Shaoyang or Shaoyin is seen above; in a year of Metal Yun, if Yangming is seen above; in a year of Wood Yun, if Jueyin is seen above; in a year of Water Yun, if Taiyang is seen above. What is this called?
Qibo said: This is "Tian Zhi Yu Hui" (Heaven's Meeting), so the *Tianyuan Ce* calls it "Tianfu" (Heavenly符/Symbol).
What is the combination of Tianfu and Suihui?
Qibo said: It is the meeting of "Taitian Tianfu" (Great Heavenly Symbol).
The Emperor said: How do their nobility and baseness compare?
Qibo said: Tianfu is like the Law Enforcement Officer; Suiwei is like the Order Executor; Taitian Tianfu is like the Noble Person.
The Emperor said: How does pathogenic Qi attack them?
Qibo said: Attacking the Law Enforcement Officer results in rapid and critical illness; attacking the Order Executor results in slow and persistent illness; attacking the Noble Person results in sudden death.
The Emperor said: How does the change of position work?
Qibo said: If Monarch occupies Minister's position, it is smooth; if Minister occupies Monarch's position, it is adverse. Adversity means the disease is near and harm is rapid; smoothness means the disease is distant and harm is mild. This refers to the Two Fires.
The Emperor said: Good. I wish to hear about the "Bu" (Steps).
Qibo said: A "Bu" is slightly more than sixty degrees. Thus, twenty-four Bu accumulate to one hundred Ke (water clock units) to form one day.
The Emperor said: How do the Six Qi correspond to the changes of the Five Elements?
Qibo said: Positions have beginnings and ends; Qi has divisions within the realm; above and below are different, so the method of inquiry differs.
The Emperor said: How to inquire?
Qibo said: Heavenly Qi begins with Jia, Earthly Qi governs with Zi. Zi and Jia combine to establish the Year. Carefully observe the time, and the Qi can be predicted.
The Emperor said: I wish to hear about each year, the beginning and end of the Six Qi, and their early or late arrival.
Qibo said: How clear your question is! In the year of Jiazi, the First Qi starts at 1 Ke under water, ending at 87.5 Ke; the Second Qi starts at 87.6 Ke, ending at 75 Ke; the Third Qi starts at 76 Ke, ending at 62.5 Ke; the Fourth Qi starts at 62.6 Ke, ending at 50 Ke; the Fifth Qi starts at 51 Ke, ending at 37.5 Ke; the Sixth Qi starts at 37.6 Ke, ending at 25 Ke. This is called "Chu Liu" (Initial Six), the number of Heaven.
In the year of Yichou, the First Qi starts at 26 Ke, ending at 12.5 Ke; the Second Qi starts at 12.6 Ke, ending at 100 Ke under water; the Third Qi starts at 1 Ke, ending at 87.5 Ke; the Fourth Qi starts at 87.6 Ke, ending at 75 Ke; the Fifth Qi starts at 76 Ke, ending at 62.5 Ke; the Sixth Qi starts at 62.6 Ke, ending at 50 Ke. This is called "Liu Er", the number of Heaven.
In the year of Bingyin, the First Qi starts at 51 Ke, ending at 37.5 Ke; the Second Qi starts at 37.6 Ke, ending at 25 Ke; the Third Qi starts at 26 Ke, ending at 12.5 Ke; the Fourth Qi starts at 12.6 Ke, ending at 100 Ke under water; the Fifth Qi starts at 1 Ke, ending at 87.5 Ke; the Sixth Qi starts at 87.6 Ke, ending at 75 Ke. This is called "Liu San", the number of Heaven.
In the year of Dingmao, the First Qi starts at 76 Ke, ending at 62.5 Ke; the Second Qi starts at 62.6 Ke, ending at 50 Ke; the Third Qi starts at 51 Ke, ending at 37.5 Ke; the Fourth Qi starts at 37.6 Ke, ending at 25 Ke; the Fifth Qi starts at 26 Ke, ending at 12.5 Ke; the Sixth Qi starts at 12.6 Ke, ending at 100 Ke under water. This is called "Liu Si", the number of Heaven.
Next is the year of Wuchen, where the First Qi restarts from 1 Ke, always continuing in this manner, cycling endlessly.
The Emperor said: I wish to hear about the annual Hou (observation).
Qibo said: How detailed your question is! When the Sun completes one circuit, Heavenly Qi starts at 1 Ke; when it completes two circuits, Heavenly Qi starts at 26 Ke; when it completes three circuits, Heavenly Qi starts at 51 Ke; when it completes four circuits, Heavenly Qi starts at 76 Ke; when it completes five circuits, Heavenly Qi restarts at 1 Ke. This is called one "Ji" (Cycle). Therefore, the Qi of Yin, Wu, and Xu years coincides; the Qi of Mao, Wei, and Hai years coincides; the Qi of Chen, Shen, and Zi years coincides; the Qi of Si, You, and Chou years coincides. It ends and begins again.
The Emperor said: I wish to hear about its application.
Qibo said: Speaking of Heaven, seek the Root; speaking of Earth, seek the Position; speaking of Humans, seek the Qi Intersection.
The Emperor said: What is Qi Intersection?
Qibo said: Between the positions above and below, in the middle of the Qi Intersection, humans reside. Thus it is said: Above Tianshu (CV25), Heavenly Qi governs; below Tianshu, Earthly Qi governs; at the division of Qi Intersection, Human Qi follows, and all things derive from it. This is what is meant.
The Emperor said: What is "Guozhong"?
Qibo said: Chu Qi is slightly more than thirty Du; Zhong Qi follows the same method.
The Emperor said: What is Guozhong?
Qibo said: It is used to divide Heaven and Earth.
The Emperor said: I wish to hear the conclusion.
Qibo said: Chu Qi belongs to Earthly Qi; Zhong Qi belongs to Heavenly Qi.
The Emperor said: How is the rising and falling?
Qibo said: The rising and falling of Qi is the mutual use of Heaven and Earth.
The Emperor said: I wish to hear about its function.
Qibo said: After rising comes falling; the faller is called Heaven. After falling comes rising; the riser is called Earth. Heavenly Qi descends, and Qi flows into Earth; Earthly Qi ascends, and Qi rises into Heaven. Thus high and low call to each other, rising and falling cause each other, and changes arise.
The Emperor said: Good. Do cold and damp meet, dryness and heat approach, wind and fire value each other, leaving gaps?
Qibo said: Qi has Sheng (Victory/Excess) and Fu (Rebound/Restoration). The production of Sheng and Fu involves De (Virtue), Hua (Transformation), Yong (Function), and Bian (Change). Change allows pathogenic Qi to reside.
The Emperor said: What is pathogenic Qi?
Qibo said: The generation of things follows transformation; the extreme of things results from change. The interplay of change and transformation is the source of success and failure. Thus Qi has return and advance, functions have slowness and speed. The existence of these four leads to transformation and change, which is the coming of Wind.
The Emperor said: Slowness, speed, return, and advance are the origin of Wind, leading to transformation and change, thus due to changes in waxing and waning. How do success and failure lie hidden within?
Qibo said: Success and failure lie hidden arising from movement. If movement does not cease, changes arise.
The Emperor said: Is there a period?
Qibo said: Non-generation and non-transformation is the period of stillness.
The Emperor said: Is there no generation and transformation?
Qibo said: If exit and entry are abolished, the Shen Ji (Spirit Mechanism) perishes; if rising and falling cease, the Qi Li (Qi Establishment) becomes isolated and dangerous. Therefore, without exit and entry, there is no growth, flourishing, maturity, decline, and death; without rising and falling, there is no growth, transformation, harvesting, and storage. Thus, rising, falling, exit, and entry exist in every vessel. Therefore, the vessel is the universe of generation and transformation. If the vessel scatters, it divides, and generation and transformation cease. Thus, nothing lacks exit and entry, nor rising and falling. Transformation varies in size, periods vary in length. These four factors must be constantly maintained; deviation from normal brings disaster. Thus it is said: Formless, no harm. This is what is meant.
The Emperor said: Good. Is there anything that does not generate or transform?
Qibo said: How thorough your question is! Only the True Person who agrees with the Dao can achieve this.
The Emperor said: Good.
*(Note: The final section contains phonetic annotations for difficult characters and is omitted from translation as per standard practice for glossarial notes.)*