《天元纪大论》曰∶天有五行御五位，以生寒暑燥湿风，人有五脏化五气，以生喜怒思忧恐，
（御，犹临御。化，谓生化也。天真之气无所不同，气象虽殊，参应一也。）论言五运相袭，而皆治
之，终期之日，周而复始，已知之矣。起于三阴三阳之候，奈何合之？（论，谓《六节脏象论》也。
运，谓五行，应天之五运、各周三百六十五日而为纪也。故曰终期之日，周而复始也。以六合五，数
未参同，故问之也。）对曰∶五运阴阳者，天地之道也。万物之纲纪，变化之父母，生杀之本始，
神明之府也。可不通乎？（道，谓化生之道。纲纪，谓生长化成收藏之纲纪也。父母，谓万物形之先
本始，谓生杀皆因而有之也。夫有形禀气，而不为五运阴阳之所摄者，未之有也。所以造化不及，
能为万物化生之元始也。以其是神明之育故也。）故物生谓之化，物极谓之变，阴阳不测谓之神，神用
无方谓之圣。（谓变化圣神之道也，化，施化也。变，散易也，神无期也，圣，无思也。气之施化故曰生。
气之散易故曰极。无期禀候故曰神。无思测量故曰圣，故万物无能逃五运阴阳，由圣与神，故众妙无能出
幽玄之理。）夫变化之为用也，在天为玄，（玄，远也。天道远玄，变化无穷。）在人为道，（道，
妙用之道也。经术政化非道不成。在地为化，（化，生化也。生万物者地，土气孕育，则形质乃成。）
化生五味，（金石草木，根叶华实，酸苦甘淡辛咸，皆化气所生，随时而有。）道生智，（智通妙用，
惟道所生。玄生神，（玄远幽深，故生神也。神之为用。触遇玄通，契物化成，无不应也。）神在天
为风，（风者，教之始，天之使也，天之号令也。）在地为木，（东方化也。）在天为热，（应大为用。）
在地为火，（南方之化。）在天为湿，（应土为用。）在地为土，（中央之化。）在天为燥，（应金为用。）
在地为金，（西方之化。）在天为寒，（应水为用。）在地为水，（北方之化，神之为用。如上五化，
木为风所生，火为热所炽，金为燥所发，水为寒所资，土为湿所全，盖初因而成立也。虽初由之以化成，
卒因之以败散尔。岂五行之独有是哉！凡因所因而成立者、悉因所因而散落尔。）故在天为气，在
地成形，（气，谓风热湿燥寒。形，谓木火土金水。）形气相感而化生万物矣。（此造化生成之大纪。）
然天地者，万物之上下也。（天覆地载，上下相临，万物化生，无遗略也。故万物自生自长，自化自成，
自盈自虚，自复自变也。夫变者何？谓生之气极，本而更始化也。）左右者，阴阳之道路也。（天有六气
御下，地有五行奉上。当岁者为上，主司天，承岁者为下，主司地，不当岁者，二气居右，北行转之，二气
居左，南行转之。金木水火运北，面正之常，左为右，右为左，则左者南行，右者北行、而反也。）水
火者，阴阳之征兆也。（征，信也。兆，先也。以水火之寒热，彰信阴阳之先兆也。）金木者，生成之
终也。（木主发生，应春，为生化之始，金主收敛，应秋，秋为成实之终。终 不息，其化常行，故万
物生长化收藏自久。气有多少，形有盛衰，上下相召，而损益彰矣。气有多少、谓天之阴阳三等，多少不
同秩也。形有盛衰，谓五运之气有太过不及也，则是少多盛衰，天地相
召，而阴阳损益，昭然彰着也。）帝曰∶愿闻五运之主时也。鬼臾区曰∶五气营运各终期日，非独主
时也。（一运之日终，三百六十五日四分度之一乃易之，非主旺时也，此言五运治政令于内。合于六气之
治，政令于外者也。五行者，金木水火土也。在天则为天干之五行，如甲乙属木之类；在运则为气化
之五行，如甲乙化土之类；在中运则为甲乙大宫少宫之类；在地则为地支之五行，如子丑寅卯之类；
在岁气则为子午属少阴君火之类。故天有五行生六气，天之六气又生在地有形之五行，无非五行之妙
也。五位者，东南西北中央也。寒暑燥湿风火者，即六气也。五脏者，心肝脾肺肾也。五气者，
五脏之气也。喜怒思忧悲恐者，五志也。三阴者，少阴太阴厥阴也。三阳者，少阳太阳阳明也。天地初
分之时，天分五气，地列五行，定位布政于四方，五气分流散支于十干，当是时，黄气横于甲乙，
白气横于乙庚，黑气横于丙辛，青气横于丁壬，赤气横于戊癸，故甲乙应土运，乙庚应金运，丙辛应
水运，丁壬应木运，戊癸应火运。天有此五行之气，以御东西南北中央之五位，而寒暑燥湿风火，所由
以生，正谓之六气也。在人则有心肝脾肺肾之五脏，以化五脏之气，而喜怒思忧恐之五志所由以
生也。《六节脏象论》曰∶五日谓之候。言五日即有一候，如立春初五日，东风解冻之类。三候谓
之气，言半月有三候，则为一气，如立春正月节为一气之类。六气谓之时，则有三月而为一时，如自立
春、雨水、惊蛰、春分、清明、谷雨为春，自立夏、小满、芒种、夏至、小暑、大暑、而为夏之类。四
时则合春、夏、秋、冬而为一岁，皆从其所旺之时，而主治之，木而火，火而土，土而金，金而水，水而
木，五运之气相为承袭，而皆治之。每终一岁之日，周而复始，今岁之候如此，明岁之候亦然。帝言∶
已知五运相袭，而皆治之，终期之日，周而复始，但五运者，地之木火土金水治政令于内者也。三阴三
阳者，天之风热燥湿寒，治政令于外者也。故五运相袭而治者。其于三阴三阳外治之候，如何合之？区
言∶太极分阴阳，阴阳分为五行，故五行一阴阳，阴阳一太极，彼五运乃天地初生之气，而列之于五
方者也。阴阳者，虽有三阴三阳之分，而天气运气地气举不能外之也。天干主于降，地支主于升，而五运
则主于升降行于天地之问，乃谓之中运，是谓天地之道也。万物之为纲纪，变化以为父母，生杀经为本始，
真有神明为之府也。盖万物初生谓之化，物之以极谓之变，阴阳莫测谓之圣，神用无方谓之神，由化与
变，故万物无能逃五运阴阳。由圣与神，故众妙不能出幽元之理，物之生从于化，物之极由乎变，变化
之相迫，成败之所由也。又《五常政论》云∶气始而生化，气散而有形，气布而蕃育，其终而象变，
其致一也。在天为玄，其理玄远，而玄之所生者，为神，神在人为道，其性咸备，而道之所生者，
为智，在地为化，孕育万物，而化之所生者，为五味。惟玄生神，而为风，为热，为湿，为燥，为寒，此乃
三阴三阳之气也。故风之气为木，热之气为火，湿之气为土，燥之气为金，寒之气为水，而成五运之形，
由是在天之气与在地之气相感，而化生万物也。然天地者，万物之上下。《五营运大论》曰∶所谓上下者，
岁上下见阴阳之所在也。左右者，阴阳之道路。《五营运大论》曰∶左右者，诸上见厥阴，左少阴右太
阳；见少阴，右太阴右厥阴；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，左厥阴左阳明；所谓面北而命其位言其见也。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。王注云∶面北者，面向北而言之也。上、南也。下，北也。左，
西也。右，东也。主岁者，位在南，故面北而言其左右。在下者，位在北，故面南而言其左右也。左
右也上天位也。下地位也。面南左东也。右西也。上下异而左右殊也。此在天三阴三阳之气，右旋
于外，以加地也。水火者，阴阳之征兆也。金木者，生成之终 ，此在地五运之行，左转于内，以临
天也，天上之气有多少，地上形有盛衰，故天上之气与地下之形相召，而损益彰，以为物极之变也。
其气之多与形之盛相召者，益为变之盛也。气之少与形之衰相召者，损，损为变之虚也。盖物生之化
者，天地之常，气在五运曰平，气在六气曰常化也。物极之变者，天地之变，气在五运曰太过不及，
在六气曰淫，胜，反胜相胜也。其变之胜者，则五运之太过，六气之淫胜也。其变之虚者，则五运之
不及，六气之反相胜也。凡此五运六气，所谓变化盛虚，本经后篇千言万语皆所以发明，此四者。
学人当潜心以究之也。五运气行，各终期曰，非独王时者，言木火土金水治政，各终一岁之期日，不
独治岁内六步之时令也。）帝曰∶何谓气有多少？形有盛衰？区曰∶阴阳之气各有多少，故曰三阴
三阳也。（由气有多少，故随其升降，分为二别也。阴阳之三也，何谓？太阴为正阴，太阳为正阳，
次小者为少阴，次者为少阳，又次为阳明，又次为厥阴。）行有盛衰，为五行之治，各有太过不
及也。（气至不足，太过营之，气至太过，不足随之，天地之气亏盈如此，故云形有盛衰也。）
故其始也。有余而往，不足随之，不足而往有余从之，知迎知随，气可与期。（言盈无常，互有胜负
尔。）应天为天符，承岁为岁直，三合为治。（应天为木运之岁，上见厥阴，火运之岁，上见少阳、
少阴，土运之岁，上见太阴，金运之岁，上见阳明，水运之岁，上见太阳。此五者，天气下降，如合符运，
故曰应天
为天符也。承岁谓木运之岁，岁当亥卯；火运之岁，岁当寅午；土运之岁，岁当辰戌丑未；金运之岁，
岁当已酉；水运之岁，岁当申子，此五者，岁之所直，故曰∶承岁为岁直也。三合，谓火运之岁上
见少阴，年辰临午；土运之岁上见太阴，年辰临丑未；金运之岁上见阳明，年辰临酉。此三者，
天气、运气、与年辰俱会，故云三合为治也。岁直亦曰岁位，三合亦为天符。《六微旨大论》曰∶
天符岁会曰太一天符，谓天运与岁俱会也。此承上文，而明气有多少，形有盛衰之义，不外乎天地气
运气而已。阴阳之气，合有多少者，谓三阴三阳之气各分多少，阴多者为太阴正阴，次少者为少阴，
而又次者为厥阴也。阳多者，为太阳正阳，次少者为少阳。而又次者为阳明也。形有盛衰，谓五行
之治各有太过与不及者也。五运之形各有盛衰，土有太少宫，金有太少商，水有太少羽，木有太少
角，之有太少征。而太者太过，少者不及也。始，谓甲子岁也。《六微旨大论》曰∶天气始天甲，地
气始于子，子甲相合命曰岁立。《运气全书》曰∶运有盛衰，气有虚实，更相迎随，以司岁也。
阳盛阴衰，如土运甲阳而已阴，阳虚阴实，如六气子实而丑虚，迎随如六十甲子，一阳一阴
盛衰虚实递相接送，以司岁次而推之以终。六甲故有余、已则不足，随不足已则有余，从亦岁运。
非有余，非不足者，盖以同天地之化也。若余已复余，少已复少，则天地之道变常而灾害苛疾至矣。
其来而迎之，知其往而随之，则岁气自可与期也。）
寒暑燥湿风火，天之阴阳也，三阴三阳上奉之。（太阳为寒，少阳为暑。阳明为燥，太阴为湿，
厥阴为风，少阴为火，皆其元在天，故曰天之阴阳也。木火土金水火，地之阴阳也，生长化收藏，
下应之。木，初气也。火一气也。相火，三气也。土，四气也。金，五气也。水，终气也。以其在地
应天，故云下应也。气在地故曰地之阴阳也。）天以阳生阴长。地以阳杀阴藏。（生长者，天之
道，藏杀者，地之道。天阳主生，故以阳生阴长；地阴主杀，故以阳杀阴藏。天地虽高下不同，而各
有阴阳之运用也。）天有阴阳，地亦有阴阳。（天有阴故能下降，地有阳故能上腾，是以各有阴阳也。
阴阳交泰，故化变由之成也。）木火土金水火，地之阴阳也。生长化收藏。故阳中有阴，阴中有阳。
（阴阳之气，极则过亢、故各兼之，阳中兼阴阴中兼阳，易之卦，离中虚，坎中满，此其义象
也。）所以欲知天地之阴阳者，应天之气，动而不息，故五岁而右迁。应地之气，静而守位，故六
期而环会，（天有六气，地有五位，天以六气临地，地以五位承天，盖以天气不加君火故也。以六加
五，则五岁而余一气，故迁一位。若以五承六，则常，六岁乃备尽天元之气，故六年而环会，所谓周而复
始也。地气左行，往而不返，天气东转，常自火运，数五岁已，其次气正当君火之上，法不加临，
则右迁君火气上，以临相火之上，故曰五岁而右迁也。由斯动静上下相临，而天地万物之性，变化之机
可见矣。）动静相召，上下相临，阴阳相错而变由生也。（天地之道，变化之微，其由是也。孔子曰∶
天地设位，而易行乎其中，此之谓也。上下相媾，寒暑相临，气相得则和，不相得则病，又云∶上者右
行，下者左行，左右周天，余而复会。天以六为节，地以五为制，周天气者，六期为一备；终地纪者，
《天元纪大论》说：天有五行（金、木、水、火、土）统御五个方位，从而产生寒、暑、燥、湿、风六种气候；人有五脏（心、肝、脾、肺、肾）化生五气，从而产生喜、怒、思、忧、恐五种情志。
（注释：“御”，意为临御、统治。“化”，意为生化。天真之气没有不同，虽然气象表现各异，但相互参验对应是一致的。）
经文论述五运（五行之气的运行）相互承袭，都治理着相应的时节，到一个周期结束的日子，又周而复始，这已经知道了。它起于三阴三阳（少阴、太阴、厥阴、少阳、太阳、阳明）的候象，为什么将它们合而论之呢？
（注释：“论”，指《六节脏象论》。“运”，指五行，对应天的五运，各以三百六十五日为一纪。所以说“终期之日，周而复始”。因为六合与五数未能完全参同，所以提出疑问。）
回答说：五运和阴阳，是天地运行的规律。它们是万物的纲纪，变化的根源，生杀的根本起始，也是神明藏聚的地方。可以不通晓吗？
（注释：“道”，指化生的规律。“纲纪”，指生长化成收藏的秩序。“父母”，指万物形体产生的先本。“本始”，指生杀皆由此而有。凡是有形质禀受气息的事物，没有被五运阴阳所统摄的，从未有过。所以造化不及于此，能成为万物化生的元始。正因为这是神明的孕育所在。）
所以，事物初生叫做“化”，事物发展到极点叫做“变”，阴阳变化不可测度叫做“神”，神妙作用没有固定方所叫做“圣”。
（注释：指变化、圣神之道。化，是施化；变，是散易；神无定期；圣无思虑。气之施化故称生；气之散易故称极；无定期禀候故称神；无思虑测量故称圣。所以万物无法逃脱五运阴阳的范畴，由于圣与神，所以众妙无法超出幽玄的道理。）
至于变化的运用：在天表现为玄远（深奥），在人表现为道（规律），在地表现为化（生化）。
（注释：“玄”，深远。天道远玄，变化无穷。“道”，妙用的规律。经术政教非道不成。“化”，生化。生养万物的是地，土气孕育，则形质乃成。）
化生出五味（酸苦甘辛咸淡），道生出智慧，玄生出神。
（注释：金石草木，根叶花果，酸苦甘淡辛咸，都是由化气所生，随季节而变化。智慧通达妙用，唯有道能生出。玄远幽深，所以生出神。神的作用，接触遇到玄理便相通，契合万物化成，没有不应的。）
神在天表现为风，在地表现为木；在天表现为热，在地表现为火；在天表现为湿，在地表现为土；在天表现为燥，在地表现为金；在天表现为寒，在地表现为水。
（注释：风，是教的开始，天的使者，天的号令。东方之化。应大为用。南方之化。应土为用。中央之化。应金为用。西方之化。应水为用。北方之化。神的作用：如上五种生化，木由风所生，火由热所炽盛，金由燥所激发，水由寒所资助，土由湿所保全，大概都是起初因由而成立。虽然起初由它们化成，最终也因它们败散。难道只有五行独有这种情况吗！凡是因某种原因而成立的，也都因那种原因而散落。）
所以在天表现为气，在地表现为形。
（注释：气，指风、热、湿、燥、寒。形，指木、火、土、金、水。）
形与气相互感应而化生万物。
（注释：这是造化生成的总纲。）
然而，天和地，是万物的上下。
（注释：天覆盖地承载，上下相临，万物化生，没有遗漏。所以万物自生自长，自化自成，自盈自虚，自复自变。什么是变？指生气达到极点，根本重新开始的化育。）
左右，是阴阳的道路。
（注释：天有六气统御下方，地有五行奉上。当岁的主气为上，主司天；承接岁气者为下，主司地；不当岁的二气居右，向北运行转动；二气居左，向南运行转动。金木水火运向北，面南正对是常态，左变为右，右变为左，则左边者向南行，右边者向北行，这就反了。）
水和火，是阴阳的征兆。
（注释：征，信也。兆，先也。用水火的寒热，彰显阴阳的先兆。）
金和木，是生成过程的终结。
（注释：木主发生，对应春天，是生化的开始；金主收敛，对应秋天，秋天是成实的终结。终结不息，其化常行，所以万物生长化收藏由来已久。气有多少，形有盛衰，上下相召，而损益就显著了。气有多少，指天的阴阳分三等，多少不同秩次。形有盛衰，指五运之气有太过和不及。那么少多盛衰，天地相召，而阴阳损益，昭然显著。）
黄帝说：希望听听五运如何主时。鬼臾区说：五气营运各自完成一个周期日，并不单独主旺时。
（注释：一运之日终，三百六十五日四分之一才改变它，不是主旺时，这里说五运在内治理政令。合于六气的治理，在外治理政令。五行，是金木水火土。在天则是天干之五行，如甲乙属木之类；在运则是气化之五行，如甲乙化土之类；在中运则是甲乙大宫少宫之类；在地则是地支之五行，如子丑寅卯之类；在岁气则是子午属少阴君火之类。所以天有五行生六气，天的六气又生在地有形之五行，无非是五行的妙用。五位，是东南西北中。寒暑燥湿风火，就是六气。五脏，是心肝脾肺肾。五气，是五脏之气。喜怒思忧悲恐，是五志。三阴，是少阴太阴厥阴。三阳，是少阳太阳阳明。天地初分之时，天分五气，地列五行，定位布政于四方，五气分流散支于十干，在这个时候，黄气横于甲乙，白气横于乙庚，黑气横于丙辛，青气横于丁壬，赤气横于戊癸，所以甲乙应土运，乙庚应金运，丙辛应水运，丁壬应木运，戊癸应火运。天有此五行之气，以统御东西南北中五个方位，而寒暑燥湿风火，由此产生，正称为六气。在人则有肝脾肺肾之五脏，以化五脏之气，而喜怒思忧恐之五志由此产生。《六节脏象论》说：五日称为一候。言五日即有一候，如立春初五日，东风解冻之类。三候称为一气，言半月有三候，则为一气，如立春正月节为一气之类。六气称为一时，则有三月为一时，如自立春、雨水、惊蛰、春分、清明、谷雨为春，自立夏、小满、芒种、夏至、小暑、大暑、而为夏之类。四时则合春、夏、秋、冬为一岁，都从其所旺之时，而主治之，木而火，火而土，土而金，金而水，水而木，五运之气相互承袭，而都治理它。每终一岁之日，周而复始，今年之候如此，明年之候亦然。帝言：已知五运相互承袭，而都治理它，终期之日，周而复始，但五运者，地的木火土金水在内治理政令。三阴三阳者，天的风热燥湿寒，在外治理政令。所以五运相互承袭而治者，对于三阴三阳在外之候，如何合之？区言：太极分阴阳，阴阳分为五行，所以五行一阴阳，阴阳一太极，那五运乃是天地初生之气，而列之于五方的。阴阳者，虽有有三阴三阳之分，而天气运气地气举不能外之也。天干主于降，地支主于升，而五运则主于升降行于天地之间，乃谓之中运，是谓天地之道也。万物之为纲纪，变化以为父母，生杀经为本始，真有神明为之府也。盖万物初生谓之化，物之以极谓之变，阴阳莫测谓之圣，神用无方谓之神，由化与变，故万物无能逃五运阴阳。由圣与神，故众妙不能出幽元之理，物之生从于化，物之极由乎变，变化之相迫，成败之所由也。又《五常政论》云：气始而生化，气散而有形，气布而蕃育，其终而象变，其致一也。在天为玄，其理玄远，而玄之所生者，为神，神在人为道，其性咸备，而道之所生者，为智，在地为化，孕育万物，而化之所生者，为五味。惟玄生神，而为风，为热，为湿，为燥，为寒，此乃三阴三阳之气也。故风之气为木，热之气为火，湿之气为土，燥之气为金，寒之气为水，而成五运之形，由是在天之气与在地之气相感，而化生万物也。然天地者，万物之上下。《五营运大论》曰：所谓上下者，岁上下见阴阳之所在也。左右者，阴阳之道路。《五营运大论》曰：左右者，诸上见厥阴，左少阴右太阳；见少阴，右太阴右厥阴；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，左厥阴左阳明；所谓面北而命其位言其见也。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。王注云：面北者，面向北而言之也。上、南也。下，北也。左，西也。右，东也。主岁者，位在南，故面北而言其左右。在下者，位在北，故面南而言其左右也。左右也上天位也。下地位也。面南左东也。右西也。上下异而左右殊也。此在天三阴三阳之气，右旋于外，以加地也。水火者，阴阳之征兆也。金木者，生成之终 ，此在地五运之行，左转于内，以临天也，天上之气有多少，地上形有盛衰，故天上之气与地下之形相召，而损益彰，以为物极之变也。其气之多与形之盛相召者，益为变之盛也。气之少与形之衰相召者，损，损为变之虚也。盖物生之化者，天地之常，气在五运曰平，气在六气曰常化也。物极之变者，天地之变，气在五运曰太过不及，在六气曰淫，胜，反胜相胜也。其变之胜者，则五运之太过，六气之淫胜也。其变之虚者，则五运之不及，六气之反相胜也。凡此五运六气，所谓变化盛虚，本经后篇千言万语皆所以发明，此四者。学人当潜心以究之也。五运气行，各终期曰，非独王时者，言木火土金水治政，各终一岁之期日，不独治岁内六步之时令也。）
黄帝说：什么叫气有多少？形有盛衰？鬼臾区说：阴阳之气各有多少，所以叫三阴三阳。
（注释：由气有多少，所以随其升降，分为二别。阴阳之三，是什么？太阴为正阴，太阳为正阳，其次小者为少阴，其次者为少阳，又次为阳明，又次为厥阴。）
运行有盛衰，为五行之治，各有太过和不及。
（注释：气至不足，太过来营救；气至太过，不足随之。天地之气亏盈如此，所以说形有盛衰。）
所以开始时，有余往前去，不足随之而来；不足往前去，有余跟从。知道迎接和跟随，气就可以预测了。
（注释：言盈无常，互有胜负罢了。）
应天为天符，承岁为岁直，三合为治。
（注释：应天为木运之岁，上见厥阴，火运之岁，上见少阳、少阴，土运之岁，上见太阴，金运之岁，上见阳明，水运之岁，上见太阳。这五种情况，天气下降，如合符运，所以叫应天为天符。承岁谓木运之岁，岁当亥卯；火运之岁，岁当寅午；土运之岁，岁当辰戌丑未；金运之岁，岁当巳酉；水运之岁，岁当申子，这五种情况，岁之所直，所以说：承岁为岁直。三合，谓火运之岁上见少阴，年辰临午；土运之岁上见太阴，年辰临丑未；金运之岁上见阳明，年辰临酉。这三者，天气、运气、与年辰俱会，所以说三合为治。岁直亦叫岁位，三合也叫天符。《六微旨大论》说：天符岁会叫太一天符，谓天运与岁俱会。这承接上文，而明气有多少，形有盛衰之义，不外乎天地气运气而已。阴阳之气，合有多少者，谓三阴三阳之气各分多少，阴多者为太阴正阴，次少者为少阴，而又次者为厥阴也。阳多者，为太阳正阳，次少者为少阳。而又次者为阳明也。形有盛衰，谓五行之治各有太过与不及者也。五运之形各有盛衰，土有太少宫，金有太少商，水有太少羽，木有太少角，之有太少征。而太者太过，少者不及也。始，谓甲子岁也。《六微旨大论》说：天气始天甲，地气始于子，子甲相合命曰岁立。《运气全书》说：运有盛衰，气有虚实，更相迎随，以司岁也。阳盛阴衰，如土运甲阳而已阴，阳虚阴实，如六气子实而丑虚，迎随如六十甲子，一阳一阴盛衰虚实递相接送，以司岁次而推之以终。六甲故有余、已则不足，随不足已则有余，从亦岁运。非有余，非不足者，盖以同天地之化也。若余已复余，少已复少，则天地之道变常而灾害苛疾至矣。其来而迎之，知其往而随之，则岁气自可与期也。）
寒暑燥湿风火，是天的阴阳，三阴三阳在上面奉承它。
（注释：太阳为寒，少阳为暑。阳明为燥，太阴为湿，厥阴为风，少阴为火，都是它们的元气在天，所以说天的阴阳。木火土金水火，是地的阴阳，生长化收藏，在下面应和它。木，初气。火一气。相火，三气。土，四气。金，五气。水，终气。因为它在地应天，所以说下应。气在地所以说地的阴阳。）
天以阳生阴长，地以阳杀阴藏。
（注释：生长，是天的道；藏杀，是地的道。天阳主生，所以以阳生阴长；地阴主杀，所以以阳杀阴藏。天地虽高下不同，而各有阴阳的运用。）
天有阴阳，地也有阴阳。
（注释：天有阴所以能下降，地有阳所以能上腾，因此各有阴阳。阴阳交泰，所以化变由此而成。）
木火土金水火，是地的阴阳。生长化收藏。所以阳中有阴，阴中有阳。
（注释：阴阳之气，极则过亢，所以各兼之，阳中兼阴阴中兼阳，《易经》卦象，离中虚，坎中满，这就是它的义象。）
所以要想知道天地的阴阳，应天之气动而不息，所以五年向右迁移。应地之气静而守位，所以六年而环回聚会。
（注释：天有六气，地有五位，天以六气临地，地以五位承天，大概因为天气不加君火。以六加五，则五年余一气，所以迁一位。若以五承六，则常，六年乃备尽天元之气，所以六年而环回，所谓周而复始。地气左行，往而不返，天气东转，常自火运，数五年已，其次气正当君火之上，法不加临，则右迁君火气上，以临相火之上，所以说五年向右迁移。由此动静上下相临，而天地万物之性，变化之机可见了。）
动与静相互感召，上与下相互临御，阴与阳相互交错而变化由此产生。
（注释：天地之道，变化之微，由此产生。孔子说：天地设位，而易行乎其中，说的就是这个。上下相媾，寒暑相临，气相得则和，不相得则病，又说：上者右行，下者左行，左右周天，余而复会。天以六为节，地以五为制，周天气者，六期为一备；终地纪者，）
The *Tianyuan Ji Dalun* (Great Discourse on the Great Origin of Heaven) states: Heaven possesses the Five Elements (Metal, Wood, Water, Fire, Earth) to govern the five directions, thereby generating the six climatic factors: Cold, Heat, Dryness, Dampness, Wind. Humans possess the Zang organs (Heart, Liver, Spleen, Lung, Kidney) which transform into the Five Qi, thereby generating the five emotional responses: Joy, Anger, Pensiveness, Worry, and Fear.
(Note: "Yu" means to govern or oversee. "Hua" refers to biological transformation. The innate true Qi is uniform; although meteorological manifestations differ, they correspond with each other.)
The classic discusses how the Five Movements (the movement of the Five Elements) succeed one another and govern their respective seasons. At the end of a cycle, it begins anew. This has already been understood. It originates from the conditions of the Three Yin and Three Yang (Shao Yin, Tai Yin, Jue Yin, Shao Yang, Tai Yang, Yang Ming). Why are they combined in discussion?
(Note: "Lun" refers to the *Liu Jie Zang Xiang Lun*. "Yun" refers to the Five Elements, corresponding to the Heaven's Five Movements, each completing a cycle of 365.25 days as a record. Hence it says "at the end of the period, it cycles back." Since the number six (Heavenly Stems/Earthly Branches combinations) and five do not perfectly align, the question is raised.)
The response is: The Five Movements and Yin-Yang are the Way of Heaven and Earth. They are the guidelines for all things, the parents of change, the root of birth and death, and the residence of spiritual brilliance. How could one fail to understand them?
(Note: "Dao" refers to the way of generation. "Gangji" refers to the guidelines of growth, transformation, and storage. "Parents" refer to the origin before form takes shape. "Root and beginning" imply that birth and death arise from this. There is no entity with form and Qi that is not governed by the Five Movements and Yin-Yang. Thus, creation does not extend beyond this, making it the primal source of all transformations. Because it is the nurturing ground of spiritual brilliance.)
Therefore, the initial generation of things is called "Hua" (Transformation), the extreme development of things is called "Bian" (Change), the unmeasurable nature of Yin-Yang is called "Shen" (Spirit/Mystery), and the boundless application of Shen is called "Sheng" (Sage).
(Note: Referring to the Dao of change, sagehood, and mystery. Hua is bestowal; Bian is dispersion and alteration; Shen has no fixed schedule; Sheng has no deliberate thought. The bestowal of Qi is called generation. The dispersion of Qi is called extremity. Having no fixed schedule is called Shen. Having no deliberation or measurement is called Sheng. Thus, all things cannot escape the scope of the Five Movements and Yin-Yang. Due to Sheng and Shen, all wonders cannot transcend the profound principles.)
Regarding the function of change: In Heaven, it manifests as Profound Mystery (Xuan); in Humans, it manifests as Dao (Principle/Law); in Earth, it manifests as Transformation (Hua).
(Note: "Xuan" means distant/profound. The Way of Heaven is profound, with endless changes. "Dao" is the principle of subtle functions. Scriptures, arts, politics, and education require Dao to be complete. "Hua" is biological generation. Earth generates all things; Earth Qi nurtures, so forms and qualities are established.)
Transformation produces the Five Flavors (Sour, Bitter, Sweet, Pungent, Salty, Bland). Dao produces Wisdom. Profound Mystery produces Spirit.
(Note: Metals, stones, grasses, and trees, roots, leaves, flowers, and fruits, sour, bitter, sweet, bland, pungent, and salty, are all generated by Transforming Qi, appearing according to the season. Wisdom penetrates subtle functions, born only from Dao. Profound and deep, thus Spirit is produced. The function of Spirit connects with the profound, harmonizing with things' transformation, responding to everything.)
Spirit manifests as Wind in Heaven, and as Wood on Earth. It manifests as Heat in Heaven, and as Fire on Earth. It manifests as Dampness in Heaven, and as Earth on Earth. It manifests as Dryness in Heaven, and as Metal on Earth. It manifests as Cold in Heaven, and as Water on Earth.
(Note: Wind is the beginning of teaching, the messenger of Heaven, the command of Heaven. Eastern transformation. Responds to great function. Southern transformation. Responds to Earth function. Central transformation. Responds to Metal function. Western transformation. Responds to Water function. Northern transformation. The function of Spirit: As above, Wood is born from Wind, Fire is ignited by Heat, Metal is stimulated by Dryness, Water is supported by Cold, Earth is completed by Dampness. Generally, they are established by their initial causes. Although initially formed by them, they ultimately dissipate because of them. Is this unique to the Five Elements? Everything established by a cause also disperses due to that cause.)
Thus, in Heaven, it manifests as Qi; on Earth, it manifests as Form.
(Note: Qi refers to Wind, Heat, Dampness, Dryness, Cold. Form refers to Wood, Fire, Earth, Metal, Water.)
Form and Qi interact to generate all things.
(Note: This is the general principle of creation and generation.)
However, Heaven and Earth are the upper and lower of all things.
(Note: Heaven covers and Earth carries; upper and lower meet, generating all things without omission. Thus, things grow, transform, fill, empty, return, and change by themselves. What is change? It is when the Qi of generation reaches its extremum and begins anew.)
Left and Right are the pathways of Yin and Yang.
(Note: Heaven has Six Qi governing below; Earth has Five Elements offering above. The ruling year's Qi is Upper, governing Tian (Heaven); the succeeding year's Qi is Lower, governing Di (Earth). The non-ruling two Qi reside on the Right, moving North; the two Qi on the Left move South. Metal, Wood, Water, Fire move North. Facing South is the normal orientation. Left becomes Right, Right becomes Left; thus, the Left moves South, and the Right moves North, reversing the order.)
Water and Fire are the omens/signs of Yin and Yang.
(Note: "Zheng" means evidence/trust. "Zhao" means omen/prediction. Using the cold and heat of Water and Fire to reveal the prior signs of Yin and Yang.)
Metal and Wood are the conclusion of generation and completion.
(Note: Wood governs initiation, corresponds to Spring, and is the start of growth and transformation. Metal governs harvesting, corresponds to Autumn, and Autumn is the end of fruition. The end does not cease; its transformation constantly proceeds, so the growth, transformation, and storage of all things have existed for a long time. Qi has varying degrees; Forms have flourishing and declining stages. Upper and Lower call to each other, and gain/loss become manifest. "Qi has varying degrees" refers to the three grades of Heavenly Yin-Yang, differing in amount and rank. "Forms have flourishing and decline" refers to the excess and deficiency of the Five Movements' Qi. Thus, the fluctuation of Yin-Yang between Heaven and Earth is clearly manifested.)
The Emperor said: I wish to hear how the Five Movements govern the seasons. Gui Yuqu said: The Five Qi circulate and complete their periods; they do not solely govern the prosperous times.
(Note: When one movement's day ends, after 365.25 days it changes; it does not solely govern the prosperous time. This speaks of the Five Movements governing policies internally, combining with the governance of the Six Qi externally. The Five Elements are Metal, Wood, Water, Fire, Earth. In Heaven, they are the Heavenly Stems' Five Elements, e.g., Jia and Yi belong to Wood. In Movement, they are the Qi-transforming Five Elements, e.g., Jia and Yi transform into Earth. In Central Movement, they are Jia/Yi Da Gong/Shao Gong. On Earth, they are the Earthly Branches' Five Elements, e.g., Zi, Chou, Yin, Mao. In Yearly Qi, Zi and Wu belong to Shao Yin Jun Huo. Thus, Heaven's Five Elements generate the Six Qi, and Heaven's Six Qi generate the earthly tangible Five Elements, all being the subtlety of the Five Elements. The Five Positions are East, South, West, North, Center. Cold, Heat, Dryness, Dampness, Wind, Fire are the Six Qi. The Zang organs are Heart, Liver, Spleen, Lung, Kidney. The Five Qi are the Qi of the Zang organs. Joy, Anger, Pensiveness, Worry, Fear are the Five Emotions. The Three Yin are Shao Yin, Tai Yin, Jue Yin. The Three Yang are Shao Yang, Tai Yang, Yang Ming. At the beginning of Heaven and Earth's separation, Heaven divided into Five Qi, Earth arranged Five Elements, establishing positions and policies in the four directions. Five Qi flowed and branched into the Ten Heavenly Stems. At that time, Yellow Qi crossed Jia and Yi, White Qi crossed Yi and Geng, Black Qi crossed Bing and Xin, Green Qi crossed Ding and Ren, Red Qi crossed Wu and Gui. Thus, Jia and Yi correspond to Earth Movement, Yi and Geng to Metal Movement, Bing and Xin to Water Movement, Ding and Ren to Wood Movement, Wu and Gui to Fire Movement. Heaven has these Five Elements' Qi to govern the five directions, and Cold, Heat, Dryness, Dampness, Wind, Fire are generated thereby, correctly called the Six Qi. In humans, there are the five Zang organs (Liver, Spleen, Lung, Kidney, Heart - *note: text lists liver first here but standard is heart/liver/spleen/lung/kidney, text says xin gan pi fei shen*), transforming Zang Qi, and the Five Emotions (Joy, Anger, Pensiveness, Worry, Fear) are generated thereby. The *Liu Jie Zang Xiang Lun* says: Five days constitute one Hou (term). Every five days is one Hou, e.g., on the fifth day of Lichun, the east wind thaws ice. Three Hous constitute one Qi (Solar Term). Half a month has three Hous, constituting one Qi, e.g., the first solar term of Lichun. Six Qis constitute one Shi (Season). Three months make one Season, e.g., Lichun, Yushui, Jingzhe, Chunfen, Qingming, Guyu constitute Spring; Lixia, Xiaoman, Mangzhong, Xiazhi, Xiaoshu, Dashu constitute Summer. The Four Seasons combine Spring, Summer, Autumn, Winter into one year, all governed by their prosperous times: Wood leads to Fire, Fire to Earth, Earth to Metal, Metal to Water, Water to Wood. The Five Movements' Qi succeed one another and govern. Each year ends, cycling back. This year's Hou is like this; next year's Hou is the same. The Emperor said: I know the Five Movements succeed one another and govern, ending in a cycle. But the Five Movements are the internal governance of Earth's Wood, Fire, Earth, Metal, Water. The Three Yin and Three Yang are the external governance of Heaven's Wind, Heat, Dryness, Dampness, Cold. So, how do the succeeding Five Movements combine with the external conditions of the Three Yin and Three Yang? Qu said: Taiji divides into Yin and Yang; Yin and Yang divide into Five Elements. Thus, Five Elements are one Yin-Yang; Yin-Yang is one Taiji. Those Five Movements are the Qi born at the beginning of Heaven and Earth, arranged in the five directions. Yin-Yang, though divided into Three Yin and Three Yang, cannot be excluded from Heavenly Qi, Moving Qi, and Earthly Qi. Heavenly Stems govern descent; Earthly Branches govern ascent. The Five Movements govern ascent and descent within Heaven and Earth, called Central Movement, which is the Way of Heaven and Earth. All things are the guideline; Change is the parent; Birth and Death are the root and beginning; truly having Spiritual Brilliance as its residence. Things' initial birth is called Hua; things reaching extremity are called Bian. Unmeasurable Yin-Yang is called Sheng (Sage - *text error likely, usually Shen*); boundless Spirit use is called Shen (Spirit). Due to Hua and Bian, all things cannot escape Five Movements and Yin-Yang. Due to Sheng and Shen, all wonders cannot exit the profound principles. Things' birth follows Hua; things' extremity relies on Bian. The pressure of change and transformation is the cause of success and failure. Also, the *Wu Chang Zheng Lun* says: Qi begins and generates; Qi scatters and forms; Qi spreads and multiplies; Qi ends and images change; their essence is one. In Heaven it is Profound Mystery, its principle distant, and what Mystery generates is Spirit. Spirit in humans is Dao, its nature fully prepared, and what Dao generates is Wisdom. On Earth it is Transformation, nurturing all things, and what Transformation generates is the Five Flavors. Only Mystery generates Spirit, becoming Wind, Heat, Dampness, Dryness, Cold; these are the Qi of the Three Yin and Three Yang. Thus, Wind's Qi is Wood, Heat's Qi is Fire, Dampness's Qi is Earth, Dryness's Qi is Metal, Cold's Qi is Water, forming the shapes of the Five Movements. From this, Heavenly Qi and Earthly Qi interact, generating all things. However, Heaven and Earth are the upper and lower of all things. The *Wu Yun Ying Da Lun* says: What is meant by Upper and Lower is where Yin and Yang appear in the yearly Upper and Lower. Left and Right are the pathways of Yin and Yang. The *Wu Yun Ying Da Lun* says: Left and Right: If Upper sees Jue Yin, Left is Shao Yin, Right is Tai Yang; if Upper sees Shao Yin, Right is Tai Yin, Right is Jue Yin (*text error likely*, usually Left Tai Yin, Right Jue Yin or similar depending on context, sticking to text: Right Tai Yin, Right Jue Yin); if Upper sees Tai Yin, Left is Shao Yang, Right is Shao Yin; if Upper sees Shao Yang, Left is Yang Ming, Right is Tai Yin; if Upper sees Yang Ming, Left is Tai Yang, Right is Shao Yang; if Upper sees Tai Yang, Left is Jue Yin, Left is Yang Ming (*text error likely*). This is called facing North to assign positions and speak of appearances. The Emperor asked: What is Lower? Qibo said: If Jue Yin is Upper, then Shao Yang is Lower, Left Yang Ming, Right Tai Yin. If Shao Yin is Upper, then Yang Ming is Lower, Left Tai Yang, Right Shao Yang. If Tai Yin is Upper, then Tai Yang is Lower, Left Jue Yin, Right Yang Ming. If Shao Yang is Upper, then Jue Yin is Lower, Left Shao Yin, Right Tai Yang. If Yang Ming is Upper, then Shao Yin is Lower, Left Tai Yin, Right Jue Yin. If Tai Yang is Upper, then Tai Yin is Lower, Left Shao Yang, Right Shao Yin. This is called facing South to assign positions and speak of appearances. Wang Bing's commentary says: Facing North means speaking while facing North. Upper is South. Lower is North. Left is West. Right is East. The ruler of the year is positioned in the South, so faces North to speak of Left and Right. The one below is positioned in the North, so faces South to speak of Left and Right. Left and Right are the positions of Heaven. Lower is the position of Earth. Facing South, Left is East, Right is West. Upper and Lower differ, and Left and Right vary. This is the Qi of the Three Yin and Three Yang in Heaven, rotating rightward outside to add to Earth. Water and Fire are the signs of Yin and Yang. Metal and Wood are the conclusion of generation. This is the movement of the Five Movements on Earth, rotating leftward inside to approach Heaven. Heavenly Qi has varying degrees; Earthly Forms have flourishing and decline. Thus, Heavenly Qi and Earthly Form call to each other, and gain/loss manifest, causing the change of extremes. When abundant Qi meets flourishing Form, gain leads to vigorous change. When scarce Qi meets declining Form, loss leads to deficient change. The transformation of things' birth is the constant of Heaven and Earth; Qi in Five Movements is called Ping (Level); Qi in Six Qi is called Chang Hua (Normal Transformation). The change of things' extremity is the variation of Heaven and Earth; Qi in Five Movements is called Tai Guo (Excess) and Bu Ji (Deficiency); in Six Qi, it is Yin (Overflow), Sheng (Dominance), Fan Sheng (Counter-Dominance). The dominant change is the Excess of Five Movements and Overflow/Dominance of Six Qi. The deficient change is the Deficiency of Five Movements and Counter-Dominance of Six Qi. All these Five Movements and Six Qi, regarding vigorous and deficient changes, are explained in the subsequent chapters of this classic with thousands of words. Students should study them deeply. The Five Movements' Qi circulate, each completing its period, not solely governing prosperous times. This means Wood, Fire, Earth, Metal, Water govern policies, each completing a yearly period, not just governing the six steps within the year.)
The Emperor asked: What is meant by Qi having varying degrees and Forms having flourishing and decline? Gui Yuqu said: Yin and Yang Qi each have varying amounts, hence called Three Yin and Three Yang.
(Note: Due to varying amounts of Qi, they ascend and descend, dividing into two categories. What is the Three of Yin-Yang? Tai Yin is Correct Yin, Tai Yang is Correct Yang. Next smaller is Shao Yin, next is Shao Yang, next is Yang Ming, next is Jue Yin.)
Movement has flourishing and decline, as the governance of the Five Elements has excess and deficiency.
(Note: When Qi arrives insufficient, Excess comes to support it; when Qi arrives excessive, Deficiency follows. Heaven and Earth's Qi fluctuate thus, hence Forms have flourishing and decline.)
So, initially, if there is surplus going forward, deficiency follows; if deficiency goes forward, surplus follows. Knowing arrival and following allows one to predict Qi.
(Note: Surplus and deficit are not constant; they alternate in victory and defeat.)
Responding to Heaven makes it Tian Fu (Heavenly符/Synchronicity). Succeeding the Year makes it Sui Zhi (Yearly Direct). The Three Combinations make Governance.
(Note: Responding to Heaven: Wood Movement years, Upper sees Jue Yin; Fire Movement years, Upper sees Shao Yang, Shao Yin; Earth Movement years, Upper sees Tai Yin; Metal Movement years, Upper sees Yang Ming; Water Movement years, Upper sees Tai Yang. These five cases, Heavenly Qi descends, matching the符 (tally), hence called Tian Fu. Succeeding the Year: Wood Movement years, Year is Hai/Mao; Fire Movement years, Year is Yin/Wu; Earth Movement years, Year is Chen/Xu/Chou/Wei; Metal Movement years, Year is Si/You; Water Movement years, Year is Shen/Zi. These five cases, the Year's direct position, hence called Sui Zhi. Three Combinations: Fire Movement years, Upper sees Shao Yin, Year branch is Wu; Earth Movement years, Upper sees Tai Yin, Year branch is Chou/Wei; Metal Movement years, Upper sees Yang Ming, Year branch is You. These three cases, Heavenly Qi, Moving Qi, and Year Branch converge, hence called Three Combinations for Governance. Sui Zhi is also called Sui Wei. Three Combinations is also called Tian Fu. The *Liu Wei Zhi Da Lun* says: Tian Fu and Sui Hui are called Tai Yi Tian Fu, meaning Heavenly Movement and Year converge. This continues the previous text, clarifying the meaning of Qi having varying degrees and Forms having flourishing/decline, nothing outside Heavenly and Earthly Qi/Movement. Yin-Yang Qi, combined with varying amounts, means the Three Yin and Three Yang Qi each divide into amounts. More Yin is Tai Yin Correct Yin, less is Shao Yin, least is Jue Yin. More Yang is Tai Yang Correct Yang, less is Shao Yang, least is Yang Ming. Forms have flourishing/decline, meaning the governance of Five Elements has excess and deficiency. The shapes of Five Movements have flourishing/decline: Earth has Shao/Tai Gong, Metal has Shao/Tai Shang, Water has Shao/Tai Yu, Wood has Shao/Tai Jiao, Fire has Shao/Tai Zhi. Tai means Excess, Shao means Deficiency. Shi refers to the Jia Zi year. The *Liu Wei Zhi Da Lun* says: Heavenly Qi starts with Heavenly Jia, Earthly Qi starts with Zi. Zi and Jia combine to name the Year Establishment. The *Yun Qi Quan Shu* says: Movements have flourishing/decline, Qi has emptiness/fullness, alternating arrival and following to govern the year. Yang full Yin deficient, e.g., Earth Movement Jia is Yang, Yi is Yin. Yang deficient Yin full, e.g., Six Qi Zi is full, Chou is deficient. Alternating follows like the sixty Jia Zi, one Yang one Yin, flourishing/decline/full/empty passing reciprocally to govern the year sequence and deduce to the end. The six Jia thus have surplus, then deficiency, following deficiency then surplus, also Year Movement. Not surplus, not deficiency, is because it conforms to Heaven and Earth's transformation. If surplus repeats, deficiency repeats, then the Way of Heaven and Earth changes from normal, and disasters/diseases arrive. Welcoming what comes and knowing what goes follows, so Year Qi can be predicted.)
Cold, Heat, Dryness, Dampness, Wind, Fire are the Yin and Yang of Heaven, served by the Three Yin and Three Yang above.
(Note: Tai Yang is Cold, Shao Yang is Summer Heat. Yang Ming is Dryness, Tai Yin is Dampness, Jue Yin is Wind, Shao Yin is Fire. All are their Yuan Qi in Heaven, hence Heavenly Yin-Yang. Wood, Fire, Earth, Metal, Water, Fire are the Yin and Yang of Earth, responded to by Growth, Transformation, Harvest, Storage below. Wood is First Qi. Fire is Second Qi. Minister Fire is Third Qi. Earth is Fourth Qi. Metal is Fifth Qi. Water is Final Qi. Because it is on Earth responding to Heaven, it is said to respond below. Qi is on Earth, hence Earthly Yin-Yang.)
Heaven uses Yang to generate and Yin to lengthen. Earth uses Yang to kill and Yin to store.
(Note: Growth and Lengthening are Heaven's Way; Storage and Killing are Earth's Way. Heaven's Yang governs generation, hence Yang generates, Yin lengthens. Earth's Yin governs killing, hence Yang kills, Yin stores. Though Heaven and Earth differ in height, each has Yin-Yang operations.)
Heaven has Yin and Yang; Earth also has Yin and Yang.
(Note: Heaven has Yin, so it can descend; Earth has Yang, so it can ascend. Thus, each has Yin and Yang. Yin and Yang intersect and harmonize, so transformation arises from this.)
Wood, Fire, Earth, Metal, Water, Fire are the Yin and Yang of Earth. Growth, Transformation, Harvest, Storage. Thus, Yang contains Yin, and Yin contains Yang.
(Note: Yin-Yang Qi, when extreme, becomes overbearing, so each includes the other. Yang includes Yin, Yin includes Yang. In the I Ching hexagrams, Li has an empty center, Kan has a solid center; this illustrates the meaning.)
To know the Yin and Yang of Heaven and Earth: Qi responding to Heaven moves and does not stop, hence it shifts right every five years. Qi responding to Earth is still and holds its position, hence it circles and meets every six years.
(Note: Heaven has Six Qi, Earth has Five Positions. Heaven's Six Qi approach Earth; Earth's Five Positions receive Heaven. Approximately because Heavenly Qi does not add to Jun Huo. Adding six to five leaves one Qi remainder every five years, hence shifting one position. Receiving six with five is constant; six years complete the Tian Yuan Qi, hence circling every six years, cycling back. Earthly Qi moves left, going without returning; Heavenly Qi rotates east, always from Fire Movement. After five years, the secondary Qi is exactly above Jun Huo. By law, it does not approach, so Jun Huo Qi shifts right to approach Minister Fire. Hence, it shifts right every five years. From this, movement/stillness, upper/lower meet, and the nature of Heaven/Earth/All Things, and the mechanism of change, can be seen.)
Movement and Stillness call to each other; Upper and Lower approach each other; Yin and Yang interlace, and change arises.
(Note: The Way of Heaven and Earth, the subtlety of change, arises from this. Confucius said: Heaven and Earth set positions, and Yi operates within them. This is what is meant. Upper and Lower couple, Cold and Heat meet. Qi in harmony brings peace; Qi out of harmony brings disease. Also: Upper moves right, Lower moves left. Left and Right circle the sky, meeting again. Heaven uses six as the segment; Earth uses five as the system. Circulating Heavenly Qi, six periods make one complete cycle; finishing Earth's record,)