温病、疟病，皆邪伏于内，而后发者。寒乃阴邪，冬时阳气内盛，故邪伏于在外皮肤之间。冬至一
阳始生，至春阳气盛长，外伏之阴邪，与阳相遇，邪正相搏，寒已化热，故春发为温病也。（阴遇阳则化热，阳遇
阴不随正气所化，故与阴气寒热交争。）暑乃阳邪，夏时阳气在外，里气虚寒，故邪伏于里阴募原之内。夏至一阴始
生，至秋阴气盛长，内伏之阳邪，与阴相遇，邪正相持，故发为往来寒热之 疟。（ 疟，阴疟也。阴邪发阳病，阳邪
发阴病，皆人气之所化。）此天地阴阳之邪，随人气之外内出入者也。夫《内经》首重天地阴阳之气，寒暑往来，升
降出入，人居天地气交之中，随四时之寒暑往来，而四时之风、寒、暑、湿，又随人气之升降出入。东垣
不明经旨，反穿凿缀缉，而安道讥之；安道讥之，而亦不能阐发其经义，是使后人而复讥后人也。
开之曰∶春时阳气盛长，秋时阴气盛长，伏邪必随气而外出，故曰“必”。
(古文∶“制生则化”今文改为“制则生化”。)
帝曰∶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；（以臣受君，故曰退行一步。）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，水气治之；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。此论地之六节，以应四时之六气也。天道左旋，地道右转，故曰
显明之右。显明者，寅正之时，日方显而明，故曰显明，乃厥阴风木所主之时也；君火之位，乃二之气，
少阴所主之六十日也；相火之位，乃三之气，少阳所主之六十日也；土气之位，乃四之气，太阴所主之六
十日也；金气之位，乃五之气，阳明所主之六十日也；水气之位，乃终之气，太阳所主之六十日也。复行
一步，木气治之者，周而复始也。（复言水气，以便接前岁之金制水
生。）步者，六十日为一步，以主时之气纪步也。治，主也。承者，下承上也，盖以主时之气在上，而行过之气
在下也。如四之气，太阴湿土主气，而无承制，则土亢矣；少生气，则不及矣；有木制火生于下，则土化
而和平矣。又如初之气，乃厥阴风木主气，如无承制，则木盛矣；少生气，则不及矣；有金制水生于
前，则木化而和平矣。化者，即天地阴阳之造化，若太过不及，则有灾眚之变，而不能化生万物，故
曰“制生则化”，谓有制而有生则化矣。元人王安道谓改“制则生化”为是，盖亦不明经义者也。此总论
五行生克之道，可一言以蔽者，奈何前人 规矩而改错，雕镂深刻，议论纷更，所谓道在迩而求诸
远，事在易而求诸难，非惟求之不得，且使迩者、易者，反可黄可黑矣。
温病和疟疾，都是邪气潜伏在体内，随后才发作的疾病。寒属于阴邪，冬季时阳气内盛，所以邪气潜伏在外部的皮肤之间。冬至时一阳始生，到了春季阳气旺盛生长，外部潜伏的阴邪与阳气相遇，邪气与正气相互搏结，寒邪已经转化为热邪，所以在春季发作成为温病。（阴遇到阳则化为热，阳遇到阴不随正气转化，所以与阴气发生寒热交争。）暑属于阳邪，夏季时阳气在外，里气虚寒，所以邪气潜伏在内部的阴分募原之中。夏至时一阴始生，到了秋季阴气旺盛生长，内部潜伏的阳邪与阴气相遇，邪气与正气相持不下，所以发作成为往来寒热的疟疾。（疟疾，是阴疟。阴邪引发阳病，阳邪引发阴病，这都是人体正气所转化的结果。）这是天地阴阳的邪气，随着人体正气的内外出入而变化的。《内经》首先重视天地阴阳之气，寒暑往来，升降出入，人处于天地气交之中，随着四季寒暑的往来变化，而四季的风、寒、暑、湿，又随着人体正气的升降出入而变化。李东垣不明白经典的本旨，反而穿凿附会地拼凑解释，被赵以德讥讽；赵以德虽然讥讽他，但也未能阐发经典的义理，这使得后人再去讥讽前人。张开之说道：春季阳气旺盛生长，秋季阴气旺盛生长，潜伏的邪气必然随着气机而外出，所以说“必”。
（古文：“制生则化”，今文改为“制则生化”。）
黄帝说：希望了解地理对应六节气位的情况是怎样的？岐伯说：显明的右侧，是君火的位置；君火的右侧，退行一步，由相火主治；（因为臣受命于君，所以叫退行一步。）再前行一步，由土气主治；再前行一步，由金气主治；再前行一步，由水气主治；再前行一步，由木气主治；再前行一步，由君火主治。在相火之下，由水气制约它；在水位之下，由土气承接它；在土位之下，由风气承接它；在风位之下，由金气承接它；在金位之下，由火气承接它；在君火之下，由阴精承接它。黄帝说：为什么呢？岐伯说：亢盛就会造成危害，有承接才能制约，有制约才能生化。这是论述大地的六节，以对应四时的六气。天道向左旋转，地道向右旋转，所以说显明的右侧。显明，是指寅正之时，太阳刚刚显现而明亮，所以叫显明，这是厥阴风木所主的时间；君火的位置，是二之气，由少阴所主的六十天；相火的位置，是三之气，由少阳所主的六十天；土气的位置，是四之气，由太阴所主的六十天；金气的位置，是五之气，由阳明所主的六十天；水气的位置，是终之气，由太阳所主的六十天。再前行一步，由木气主治，这是周而复始。（再次提到水气，是为了接续前一年金气制约水生木的关系。）一步，是指六十天，用主时的气来记录步数。治，就是主的意思。承，是下承上，大概是因为主时的气在上，而运行过去的气在下。比如四之气，太阴湿土主气，如果没有承接制约，那么土就会亢盛；如果生气不足，那就是不及；如果有木气在下制约并生火，那么土就能化育而和平。再比如初之气，是厥阴风木主气，如果没有承接制约，那么木就会过盛；如果生气不足，那就是不及；如果有金气在前制约水生木，那么木就能化育而和平。化，就是天地阴阳的造化，如果太过或不及，就会有灾祸变异，而不能化生万物，所以说“制生则化”，意思是有所制约才有生机从而产生变化。元代王安道认为将“制则生化”改为“制生则化”是对的，这大概也是不明白经典义理的人。这总论五行生克的道理，可以用一句话概括，为什么前人墨守成规却改错了，刻意雕琢深刻，议论纷纷更改，所谓道在近处却向远处寻求，事在容易处却向难处寻求，不仅求不到，而且使近处的、容易的，反而变得黑白不分了。
Warm diseases and malaria are both conditions where pathogenic factors lie dormant within the body before manifesting. Cold is a Yin pathogen; during winter, Yang Qi is abundant internally, so pathogens lie dormant between the external skin and muscles. At the Winter Solstice, one Yang begins to generate; by spring, Yang Qi flourishes and grows. The externally dormant Yin pathogens encounter Yang Qi, leading to a struggle between pathogenic factors and healthy Qi. The cold transforms into heat, thus manifesting in spring as Warm Disease (Wen Bing). (When Yin encounters Yang, it transforms into heat; when Yang encounters Yin, it does not transform with healthy Qi, resulting in alternating chills and fever with Yin Qi.) Summerheat is a Yang pathogen; during summer, Yang Qi is external, while internal Qi is deficient and cold, so pathogens lie dormant within the interior Yin Mo Yuan (Moyuan). At the Summer Solstice, one Yin begins to generate; by autumn, Yin Qi flourishes and grows. The internally dormant Yang pathogens encounter Yin Qi, leading to a stalemate between pathogenic factors and healthy Qi, thus manifesting as Malaria (Nue) with alternating chills and fever. (Malaria is Yin-type malaria. Yin pathogens trigger Yang diseases, and Yang pathogens trigger Yin diseases; all result from the transformation of human Qi.) These are the Yin and Yang pathogens of Heaven and Earth, entering and exiting according to the movement of human Qi. The *Neijing* (*Inner Canon*) prioritizes the Qi of Heaven and Earth's Yin and Yang, the alternation of cold and heat, and the ascending, descending, entering, and exiting movements. Humans reside within the intersection of Heaven and Earth's Qi, following the seasonal alternations of cold and heat, while the wind, cold, summerheat, and dampness of the four seasons follow the ascending, descending, entering, and exiting of human Qi. Li Dongyuan failed to understand the principles of the classics, instead forcing interpretations and patching together texts, which Zhao Andei criticized; yet Zhao Andei, despite his criticism, could not elucidate the classical meaning, causing later generations to criticize earlier ones. Zhang Kaizhi stated: In spring, Yang Qi flourishes and grows; in autumn, Yin Qi flourishes and grows. Dormant pathogens must exit outward along with the Qi, hence the term "must" (bi).
(The original text reads: "Zhi sheng ze hua"; the modern text changes it to "Zhi ze sheng hua".)
The Yellow Emperor said: I wish to hear how geography corresponds to the six Qi positions of the six Jie periods. Qibo replied: To the right of Xianming (Manifest Brightness) is the position of Minister Fire (Jun Huo); to the right of Minister Fire, moving backward one step, is the domain of Assistant Fire (Xiang Huo). (Because the minister receives orders from the ruler, it is called moving backward one step.) Moving forward one step, it is the domain of Earth Qi; moving forward one step, it is the domain of Metal Qi; moving forward one step, it is the domain of Water Qi; moving forward one step, it is the domain of Wood Qi; moving forward one step, it returns to the domain of Minister Fire. Below Assistant Fire, Water Qi governs it; below the Water position, Earth Qi supports it; below the Earth position, Wind Qi supports it; below the Wind position, Metal Qi supports it; below the Metal position, Fire Qi supports it; below Minister Fire, Yin Essence supports it. The Yellow Emperor asked: Why? Qibo replied: When things reach an extreme (Kang), they cause harm; support (Cheng) leads to control (Zhi); control leads to generation and transformation (Sheng Hua). This discusses the six segments of the earth corresponding to the six Qi of the four seasons. The Way of Heaven rotates to the left, and the Way of Earth rotates to the right, hence "to the right of Xianming." Xianming refers to the time of Yin Zheng (3 AM), when the sun first appears and shines brightly, hence "Xianming," which is the period governed by Jueyin Wind-Wood; the position of Minister Fire is the Second Qi, governed by Shaoyin for sixty days; the position of Assistant Fire is the Third Qi, governed by Shaoyang for sixty days; the position of Earth Qi is the Fourth Qi, governed by Taiyin for sixty days; the position of Metal Qi is the Fifth Qi, governed by Yangming for sixty days; the position of Water Qi is the Final Qi, governed by Taiyang for sixty days. Moving forward one step, Wood Qi governs, indicating a cycle that repeats. (Mentioning Water Qi again facilitates connecting with the previous year's Metal controlling Water generating Wood relationship.) A "step" (Bu) refers to sixty days, recording the steps by the governing Qi of the season. "Zhi" means to govern or preside over. "Cheng" means supporting from below, implying that the governing Qi of the current season is above, while the Qi of the passing season is below. For example, in the Fourth Qi, Taiyin Damp-Earth governs; without support and control, Earth would become excessive; if the generating Qi is insufficient, it would be deficient; if Wood controls and generates Fire from below, Earth will transform and remain harmonious. Similarly, in the First Qi, Jueyin Wind-Wood governs; without support and control, Wood would become excessive; if the generating Qi is insufficient, it would be deficient; if Metal controls and generates Water from before, Wood will transform and remain harmonious. "Hua" refers to the creation of Heaven and Earth's Yin and Yang. If there is excess or deficiency, there will be disasters and anomalies, preventing the generation of all things, hence "Zhi sheng ze hua," meaning that with control, there is life, and thus transformation occurs. Wang Andao of the Yuan Dynasty argued that changing "Zhi ze sheng hua" to "Zhi sheng ze hua" was correct, which shows he did not understand the classical meaning. This generally discusses the way of the Five Elements' generation and restriction, which can be summarized in one sentence. Why did predecessors stick to rules but make mistakes, carving deeply and altering discussions endlessly? This is seeking the Way far away when it is near, and seeking difficulty when the matter is easy. Not only can they not find it, but they also make what is near and easy appear black or white arbitrarily.