或问于余曰。轩岐述天地之道。明阴阳之本。终以三合为治。帝臣若鬼臾区。犹曰上候而已。未能明其事也。今二
千年来。学人如众盲摸象。纷纷以运气治病。卒无一验。而粗心守陋之传。谓此且置之高阁。略无省思。不知乾坤鼓铸
万类。人在气交。如鱼在水。民知所生。而不知所以生。今子沉潜内经。发愤而欲明之。其于造物生天生地生人生物之
本。不可不挈其要领。而为后学一明之乎。余曰唯唯。经曰其生五。其气三。三而成天。三而成地。三而成人。三而三
之。合为九气。九气具。而天地人三才之体用备矣。夫所谓其生五者。合天地人万类。皆生于五行之气也。乃不曰其气
五。而曰其气三。则所谓一阴一阳之谓道。以一阴一阳而营运之。鼓舞之。其间阴阳各一。而所以能营运鼓舞者。则又
有一也。此一合二以成三。而始布五行于阴阳刚柔之间。人在气交而两受之。此所以三而成天。三而成地。三而成人也。
三才既立。五常备行。而天地人之体用遂分。立天之道。曰阴与阳。则日月四时。营运不息。此其大运也。而又有其总
持者。复列五运。首土以持岁功。本六元于司天，以正六次。于以主时主岁主次。各不同也。此天之分用也。立地之道。
曰柔与刚。则山川水土。五方阴阳各奠。此其定体也。而又有其迁次者。三阴三阳。各以司年。奉六元司天在泉。各以
上下正岁气。于以纪方纪步纪岁。各不同也。此地之分用也。由是而天地之气。必三合为用矣。然其间气化分行。其体
则奠定而不移。其事则博济而不杂。其神则妙用而无方。其道则循环而补救。是故阴阳之气。有所为各止。而不相凌蹿
者。如大气之举。风寒在下。燥热居上。湿气居中。火游行于其间。是以少阴厥阴在下。太阳阳明在上。太阴居中。少
阳通乎上下。于人禀之为体。亦犹是也。此虽六气交互布 之相输。而上中下之定位不移也。又有夹辅而行。参伍为用
者。少阳之上。火气治之。中见厥阴。阳明之上。燥气治之。中见太阴之类。原其然者。三阳悉起于三阴。阳之所起。
阴亦从之而见。少阳起于厥阴。乃中见厥阴。阳明起于太阴。乃中见太阴。以其根底所在。恒相比而不离。故参伍以为
用也。又有亢害承制者。相火之下。水气承之。水位之下。土气承之。六者皆有承制。阴为循环相救。以消弥其亢甚。
而不至于毁裂。是则三合之内。三合之外。又有妙用如此者。无非其气三之为用。而鼓舞营运于天地人之间。乃天地造
物之根。而非人之所能为也。盖天地之气。无不有分。亦无不有合。此天地之本。阴阳之朕也。
有人问我：“轩辕、岐伯阐述天地的规律，阐明阴阳的根本，最终归结为‘三合’以施治。即使是帝王的臣子如鬼臾区，也仅说这是观察天象罢了，未能阐明其中的具体事理。两千年来，求学之人如同众盲人摸象，纷纷用五运六气来治病，最终没有一次验证成功。而那些粗心守旧、固步自封的传承者，认为这些理论应当束之高阁，毫不省察思考。他们不知道乾坤造化万物，人处于天地气交之中，就像鱼在水中一样。百姓只知道生命的来源，却不知道生命形成的原理。如今您潜心钻研《内经》，发愤图强想要阐明它，对于造物主创造天地万物的根本，不可不抓住要领，为后学之人明确解说一下吗？”
我回答说：“是的。”
《内经》说：“其生五，其气三。”三构成天，三构成地，三构成人。三再乘以三，合为九气。九气具备，那么天、地、人三才的体用就完备了。所谓“其生五”，是指结合天、地、人及万物，都生于五行之气。为什么不说是“其气五”，而说是“其气三”呢？这就是所谓的“一阴一阳之谓道”。以一阴一阳来营运它，鼓舞它，其中阴阳各占一份，而之所以能够营运和鼓舞的，则是又有一个“一”。这一个与两个结合成为三，才开始在阴阳刚柔之间布散五行。人处于气交之中，同时接受这两方面的影响，这就是为什么三构成天，三构成地，三构成人的原因。
三才既已确立，五常（仁义礼智信）备行，那么天、地、人的体用就分别显现了。确立天的规律，在于阴与阳，所以日月四季，营运不息，这是大的运行规律。而其中又有总持者，又列出五运，以土为首来主持岁功，本源于六元司天，以校正六次（六气所主之位）。以此主宰时令、主宰年份、主宰位次，各不相同。这是天的分用。确立地的规律，在于柔与刚，所以山川水土，五方阴阳各自奠定，这是它的定体。而其中又有迁次的变化，三阴三阳，各自以司年为主，奉行六元司天在泉，各自以上下正气来校正岁气。以此记录方位、记录步法、记录年份，各不相同。这是地的分用。
由此看来，天地之气，必须三合才能发挥作用。然而其间气化分行，其体则奠定而不移动，其事则博济万物而不杂乱，其神则妙用无穷而无固定形式，其道则循环往复并加以补救。因此，阴阳之气，有所作为便各自停止，而不互相侵犯凌辱，就像大气的举托一样：风寒在下，燥热居上，湿气居中，火游行于其间。所以少阴、厥阴在下，太阳、阳明在上，太阴居中，少阳贯通上下。在人禀受为形体时，也与此相同。这虽然是六气交互布列、相互输注，但上、中、下的定位是不移动的。
又有夹辅而行，参差错落发挥作用的：少阳之上，由火气主治，中见厥阴；阳明之上，由燥气主治，中见太阴，等等。推究其原因，三阳全部起于三阴，阳之所起，阴也从之而显现。少阳起于厥阴，所以中见厥阴；阳明起于太阴，所以中见太阴。因为它们的根底所在，恒常相比附而不分离，所以参差错落以发挥作用。
又有亢盛为害、承制制约的情况：相火之下，有水气承制它；水位之下，有土气承制它。六者都有承制关系，阴气循环相救，以消除其亢盛过甚，以至于不至于毁裂。这就是在三合之内、三合之外，又有如此妙用的原因。无非是“气三”的作用，而在天地人之间鼓舞营运，这是天地造物的根本，而非人力所能为的。大概天地之气，无不有分，也无不有合。这是天地的根本，阴阳的征兆。
A person asked me, "Xuanyuan (Yellow Emperor) and Qibo expounded the principles of heaven and earth, clarified the root of Yin and Yang, and ultimately concluded with 'Three Harmonies' for treatment. Even ministers of the Emperor, such as Guiyuuqu, merely stated that this pertains to observing celestial phenomena, without being able to clarify the specific matters involved. For two thousand years, scholars have been like blind men touching an elephant, indiscriminately applying Wu Yun Liu Qi (Five Movements and Six Qi) to treat diseases, yet achieving no successful verification. Those careless, conservative inheritors believe these theories should be shelved, showing no reflection or thought. They do not realize that Heaven and Earth forge all things; humans exist in the intersection of Qi, like fish in water. People know their origin but do not understand how life is generated. Now, you delve deeply into the *Neijing* (Inner Canon), striving with determination to clarify it. Regarding the root of Creation that generates heaven, earth, humans, and all things, one must grasp the essentials and clearly explain them to future learners, correct?"
I replied, "Yes."
The *Neijing* states: "Its generation is Five; its Qi is Three." Three constitutes Heaven, Three constitutes Earth, and Three constitutes Humanity. Three multiplied by three combines into Nine Qi. When the Nine Qi are complete, the substance and function of the Three Realms (Heaven, Earth, Humanity) are fully prepared. The so-called "Its generation is Five" means that combining Heaven, Earth, Humanity, and all categories of beings, all are born from the Qi of the Five Elements (Wood, Fire, Earth, Metal, Water). Why does it say "its Qi is Three" rather than "its Qi is Five"? This refers to the saying, "One Yin and One Yang is called the Dao." By One Yin and One Yang, it operates and inspires. Within this, Yin and Yang each constitute one, but that which enables operation and inspiration is another "One." This One combined with Two forms Three, thereby beginning to distribute the Five Elements between Yin-Yang and Gang-Rou (Hard-Soft). Humans reside in the Qi intersection and receive both aspects. This is why Three constitutes Heaven, Three constitutes Earth, and Three constitutes Humanity.
Once the Three Realms are established and the Five Constants (Benevolence, Righteousness, Propriety, Wisdom, Trustworthiness) are practiced, the substance and function of Heaven, Earth, and Humanity become distinct. Establishing the Way of Heaven involves Yin and Yang; thus, the sun, moon, and four seasons operate continuously. This is the Great Movement. Yet, there is a general controller among them: the Five Movements are listed again, with Earth leading to oversee the annual achievements, rooted in the Six Yuan presiding over Heaven, to rectify the Six Positions. Thus, governing time, year, and position varies. This is the differentiated function of Heaven. Establishing the Way of Earth involves Rouness and Rigidity; thus, mountains, rivers, soil, and water, along with the Five Directions and Yin-Yang, are firmly established. This is its fixed substance. Yet, there are also shifting positions: the Three Yin and Three Yang each govern the year, obeying the Six Yuan presiding over Heaven and Earth, correcting the annual Qi from above and below. Thus, recording direction, step, and year varies. This is the differentiated function of Earth.
From this, the Qi of Heaven and Earth must combine in Threes to function. However, within this, Qi transformation divides; its substance is firm and unmovable; its affairs benefit broadly without confusion; its spirit applies wondrously without fixed form; its way cycles and remedies. Therefore, Yin and Yang Qi act and then stop, without encroaching upon each other, much like the great atmosphere supporting: Wind-Cold is below, Dryness-Heat is above, Dampness is in the center, and Fire moves through the midst. Hence, Shaoyin (Lesser Yin) and Jueyin (Terminal Yin) are below, Taiyang (Greater Yang) and Yangming (Bright Yang) are above, Taiyin (Greater Yin) is in the center, and Shaoyang (Lesser Yang) connects above and below. In human constitution, it is likewise. Although the Six Qi interact and transmit, the positions of Upper, Middle, and Lower remain fixed.
There are also assisting forces acting in concert, interweaving for use: Above Shaoyang, Fire Qi governs, revealing Jueyin in the middle; above Yangming, Dryness Qi governs, revealing Taiyin in the middle, and so on. Investigating the cause, the Three Yang all originate from the Three Yin; where Yang arises, Yin also manifests. Shaoyang originates from Jueyin, hence revealing Jueyin in the middle; Yangming originates from Taiyin, hence revealing Taiyin in the middle. Because their roots are always adjacent and inseparable, they interweave for use.
There is also the principle of Excess Harm and Subjugation: Below Xiang Huo (Ministerial Fire), Shui Qi (Water Qi) subjugates it; below the Water position, Tu Qi (Earth Qi) subjugates it. All six have subjugation relationships, with Yin cycling to rescue, eliminating excessive excess to prevent destruction. This is the wondrous use within and beyond the Three Harmonies. It is none other than the use of "Qi Three," inspiring and operating between Heaven, Earth, and Humanity. This is the root of Creation, not something humans can achieve. Generally, the Qi of Heaven and Earth has both division and union. This is the root of Heaven and Earth, and the manifestation of Yin and Yang.