予读《内经·六微旨论》，至于亢则害，承乃制，喟然叹曰∶至矣哉，其造化之枢纽乎！
王太仆发之于前，刘河间阐之于后，圣人之蕴殆靡遗矣。然学人尚不能释然，得不犹有未悉之旨也欤？
谨按《内经》，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；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，制生则化。外列盛衰，害则败乱，生化大病。尝观夫阴阳五行之
在天地间也，高者抑之，下者举之；强者折之，弱者济之。盖莫或使然，而自不能不然也。不如
是，则高者愈高，下者愈下；强者愈强，弱者愈弱，而乖乱之政日以极矣，天地岂能位乎！虽然，
高也，下也，弱与强也，亦莫或使然而自不能不然也。故易也者，造化之不可常也。惟其不可常，
故神化莫能以测。莫测，故不息也；可常，则息矣。亢则害，承乃制者，其莫或使然而自不能不
然者欤？
夫太仆、河间已发挥者，兹不赘及。其未悉之旨，请推而陈之。夫自显明之右，止君火治之
十五句，言六节所治之位也。自相火之下，止阴精承之十二句，言地理之应乎岁气也。亢则害，
承乃制二句，言抑其过也。制生则化，止生化大病四句。言有制之常与无制之变也。承，犹随也。
然不言随而曰承者，以下言之，则有承奉之象，故曰承。虽谓之承，而有防之之义存焉。亢者，
过极也。害者，害物也。制者，克胜之也。然所承也，
其不亢，则随之而己，故虽承而不见；既亢，则克胜以平之，承斯见矣。然而迎之不知其所来，
迹之不知其所止，固若有不可必者。然可必者，常存杳冥恍惚之中，而莫之或欺也。
河间曰∶己亢过极，则反似胜己之化。似也者，其可以形质求哉？故后篇厥阴所至为风生，
终为湿；少阴所至为热生，终为寒之类，其为风生为热生者，亢也；其为湿为寒者，制也。又水
发而为雹雪，土发而为飘骤之类，其水发土发者，亢也；其雹雪飘骤者，制也。若然者，盖造化
之常，不能以无亢，亦不能以无制焉耳。
夫前后二篇，所主虽有岁气、运气之殊，然亢则害，承乃制之道，盖无往而不然也。惟其无
往而不然，故求之于人，则五脏更相平也，一脏不平，所不胜平之。五脏更相平，非不亢而防之
乎？一脏不平，所不胜平之，非既亢而克胜之乎？姑以心火而言，其不亢，则肾水虽心火之所畏，
亦不过防之而已；一或有亢，则起而克胜之，余脏皆然。
制生则化，当作制则生化，盖传泻之误，而释之读之者不觉，求之不通，遂并遗四句而弗取。
殊不知上二句言亢而害，害而制耳，此四句乃害与制之外之余意也。苟或遗之，则无以见经旨之
周悉矣。制则生化，正与下文害则败乱相对，辞理俱顺，不劳曲说而自通。制则生化者，言有所
制，则六气不至于亢而为平，平则万物生生而变化无穷矣。化为生之盛，故生先于化也。外列盛
衰者，言六气分布主治，迭为盛衰，昭然可见，故曰外列盛衰。害则败乱，生化大病者，言既亢
为害而无所制，则败坏乖乱之政作矣，败坏乖乱之政行，则其变极矣，其灾甚矣，万物其有不病
乎？生化，指所生所化言，谓万物也。以变极而灾甚，故曰大病。上生化，
以造化之用言；下生化，以万物言。以人论之，制则生化，犹元气周流，滋荣一身，凡五脏六腑
四肢百骸九窍，皆藉焉以为动静云为之主。生化大病，犹邪气恣横，正气耗散，凡五脏六腑四肢
百骸九窍，举不能遂其运用之常也。
或以害为自害，或以承为承袭，或以生为自无而有，化为自有而无，或以二生化为一意，或
以大病为喻或者造化之机息。此数者，皆非也。且夫人之气也，固亦有亢而自制者，苟亢而不能自制，
则汤液针石导引之法以为之助。若天地之气，其亢而自制者，固复于平；亢而不制者，其孰助哉？
虽然，造化之道，苟变至于极，则亦终必自反而复其常矣。学人能本之太仆、河间，而参之此论，
则造化枢纽之详亦庶矣乎。
然张戴人《治法心要》曰∶假令水为母，木为子，当春旺之时，冬令犹在，即水亢也。水亢
极则木令不至矣。木者，继冬而承水也。水既亢则害其所承矣，所以木无权也。木无权则无以制
土，土既旺则水乃受制也。土者，继长夏之令也。水受土制，热克其寒也。变而为湿，此其权也。
又如火为母，土为子，当长夏之时，暄令犹在，即火亢也。火既亢极，则湿令不至矣。湿者，继
夏而承火也。火既亢则害其所承矣，所以湿无权也。湿无权则无以制水，水既旺则火乃受制也。
水者，严冬之令也，火受水制，寒克其热也，变而为土湿，土斯得其权也。斯言也，推之愈详而
违经愈远矣。或曰∶《心要》者，他人成之，盖得于所闻之讹耳。（《溯洄集》）
支秉中曰∶昔孔子谓诗三百，以思无邪一言足以蔽之。愚读亢则害承乃制之论，亦欲以一
平字蔽之。夫天之六气以平为主。平则生生化化将无穷矣。故岐伯曰∶制则生化，害则败乱。其
意谓亢则过而至于害，必承之乃可以制之。盖承之一字，如承继相承，又承上之意。谓以所可胜
者承之于后，乃能制之，使归于平也。以下文相火之下水气承之一语推之，则其义自明矣。
我阅读《内经·六微旨论》，读到“亢则害，承乃制”时，不禁感叹道：这真是造化（自然界生成变化）的关键枢纽啊！
王冰（号太仆）在前面阐发它，刘完素（号河间）在后面进一步阐释，圣人的深意几乎没有什么遗漏了。然而求学之人仍然不能释怀，难道还有未曾详尽的旨意吗？
谨依据《内经》记载，黄帝说：我想了解地理环境与六节气位的关系是怎样的？岐伯回答说：在显明（春分）的右侧，是君火（心火/少阴君火）的位置。君火的右侧，退行一步，由相火（三焦/少阳相火）主司；再退行一步，由土气主司；再退行一步，由金气主司；再退行一步，由水气主司；再退行一步，由木气主司；再退行一步，又回到君火主司。在相火之下，有水气来承接制约它；在水位之下，有土气来承接制约它；在土位之下，有风气（木气）来承接制约它；在风位之下，有金气来承接制约它；在金位之下，有火气来承接制约它；在君火之下，有阴精（肾水）来承接制约它。黄帝问：为什么呢？岐伯回答：事物发展到极端就会造成危害，有承接制约才能维持平衡，有了制约才能产生生化作用。外在表现出盛衰的变化，如果失去制约造成危害，就会导致败坏混乱，从而引发严重的疾病。我曾经观察天地间的阴阳五行，高的被压低，低的被抬高；强的被折损，弱的被补益。这大概没有谁特意去驱使它们，而是自然不能不如此。如果不这样，那么高的会更高，低的会更低；强的会更强，弱的会更弱，而乖张混乱的局面就会日益达到极点，天地怎么能各安其位呢！虽然如此，高与低、弱与强，也没有谁特意去驱使，而是自然不能不如此。所以《易经》所说的，就是造化的不可恒常性。正因为不可恒常，所以神妙的变化无法被预测。因为无法预测，所以运动不息；如果可以恒常，那就停止了。所谓“亢则害，承乃制”，大概就是那种没有谁特意驱使却自然不能不如此的情况吧？
对于王冰、刘完素已经发挥的内容，这里不再赘述。对于那些尚未详尽的旨意，请让我推演并陈述出来。从“自显明之右”到“止君火治之”共十五句，说的是六个节气所主司的位置。从“相火之下”到“阴精承之”共十二句，说的是地理环境对应岁气（每年气候特征）的关系。“亢则害，承乃制”两句，说的是抑制过度的气势。“制生则化”直到“生化大病”这四句，说的是有制约的正常状态和无制约的变异状态。“承”，就像跟随的意思。但不说“随”而说“承”，是因为往下讲，就有承奉、承载的形象，所以说“承”。虽然叫作“承”，但其中含有防范的意义。“亢”，是过极的意思。“害”，是伤害万物。“制”，是克制胜过它的意思。然而所承接的，如果不过极，就只是跟随罢了，所以虽然承接却看不见；一旦过极，就克制胜过它来使之平复，承接的作用就显现出来了。然而迎击它不知道它从哪里来，追踪它不知道它到哪里停止，固然好像有不可确定的地方。但是可以确定的，常常存在于幽深恍惚之中，而没有谁能欺骗它。
刘完素说：己方过极，就会反过来呈现出类似胜己一方的气化表现。所谓“类似”，难道可以通过形体实质去追求吗？所以后篇中说“厥阴所至为风生，终为湿；少阴所至为热生，终为寒”等等，那些表现为风生、热生的，是亢盛的表现；那些表现为湿、寒的，是制约的表现。又如水发作变成雹雪，土发作变成狂风暴雨之类，水发作、土发作，是亢盛；雹雪、狂风暴雨，是制约。像这样，大概是造化的常态，不可能没有亢盛，也不可能没有制约。
前后两篇，虽然主要论述的是岁气和运气有所不同，但“亢则害，承乃制”的道理，无处不是这样的。正因为无处不是这样，所以推求于人体，就是五脏相互平衡，一脏不平衡，由它所不胜的一脏来平衡它。五脏相互平衡，难道不是在没有亢盛时就加以防范吗？一脏不平衡，由它所不胜的一脏来平衡它，难道不是在已经亢盛时加以克制吗？姑且以心火为例，当它不过极时，肾水虽然是心火所畏惧的，也不过是防范而已；一旦有过极，肾水就起来克制它，其他脏腑都是这样。
“制生则化”，应当作“制则生化”，这是传抄泻漏的错误，解释和诵读的人没有察觉，寻求不通顺，于是连同那四句一起遗漏而不采纳。殊不知上面两句讲的是亢盛导致危害，危害导致制约，而这四句乃是危害与制约之外的余意。如果遗漏了它，就无法看到经文旨意的周详完备了。“制则生化”，正与下文的“害则败乱”相对，文辞道理都通顺，不需要牵强附会就能明白。“制则生化”的意思是，有所制约，六气就不会过极而保持平和，平和则万物生生不息而变化无穷。化是生的旺盛表现，所以生在化之前。外列盛衰，是说六气分布主司，交替呈现盛衰，明显可见，所以说“外列盛衰”。“害则败乱，生化大病”是说，既然过极造成危害而无所制约，那么败坏乖张的政治（比喻生理秩序）就产生了，败坏乖张的政治运行，那么变异就达到极点，灾害就非常严重，万物哪有不生病的呢？这里的“生化”，指所生所化的万物。因为变异达到极点而灾害严重，所以称为“大病”。上面的“生化”，是从造化的功能来说；下面的“生化”，是指万物。从人来说，“制则生化”，就像元气周流全身，滋养荣润一身，凡是五脏六腑、四肢百骸、九窍，都依赖它作为动静的主宰。“生化大病”，就像邪气恣意横行，正气耗散，凡是五脏六腑、四肢百骸、九窍，都不能正常运用。
有人把“害”理解为自我伤害，把“承”理解为继承袭取，把“生”理解为从无到有，把“化”理解为从有到无，或者把两个“生化”看作同一个意思，或者把“大病”当作比喻导致造化之机停止。这几方面，都不对。况且人的气，本来也有亢盛而自我制约的情况，如果亢盛而不能自我制约，就用汤液（中药）、针石、导引等方法来帮助它。至于天地之气，亢盛而能自我制约的，自然会恢复平和；亢盛而不能制约的，又有谁来帮助呢？虽然如此，造化的规律，如果变化到了极点，也终究会自我反省并恢复常态。学者如果能基于王冰、刘完素的理论，并参考这篇论述，那么关于造化枢纽的详细情况也就差不多了。
然而张从正（字戴人）在《治法心要》中说：假设水是母，木是子，在春季旺盛的时候，冬季的气令还在，这就是水亢盛。水亢盛到极点，木的气令就不能到达了。木，是继冬季之后承接水的。水既已亢盛，就伤害了它所承接的木，所以木没有权柄。木没有权柄，就无法制约土，土既已旺盛，水反而受到土的制约。土，是继长夏之后的气令。水受土的制约，热克伐寒。变化为湿，这是土的权柄。又如，火是母，土是子，在长夏之时，温暖的气令还在，这就是火亢盛。火既已亢盛到极点，湿气令就不能到达了。湿，是继夏季之后承接火的。火既已亢盛，就伤害了它所承接的湿，所以湿没有权柄。湿没有权柄，就无法制约水，水既已旺盛，火反而受到水的制约。水，是严冬的气令，火受水的制约，寒克伐热。变化为土湿，土才得到权柄。这种说法，推演得越详细，违背经文就越远。有人说：《心要》是他人编纂的，大概是得到了传闻中的错误。（出自《溯洄集》）
支秉中说：从前孔子说《诗经》三百篇，用“思无邪”一句话足以概括它。我读“亢则害，承乃制”的论述，也想用一个“平”字来概括它。天的六气以平和为主。平和则生生化化将无穷无尽。所以岐伯说：“制则生化，害则败乱。”他的意思是，亢盛过度以至于造成危害，必须通过承接制约才能使其平衡。大概“承”这个字，如同继承相承，又承接上意。谓以所能胜者承接于后，才能制约它，使其归于平和。根据下文“相火之下水气承之”这句话推究，它的意义自然就明白了。
I read the *Neijing* (Classic of Internal Medicine) · *Liu Weizhi Lun* (Treatise on the Six Subtle Principles), and upon reaching the phrase "Kang Ze Hai, Cheng Nai Zhi" (Excess leads to harm, reception brings about control), I sighed deeply, saying: How profound! This is indeed the pivotal hub of creation (the generation and transformation of nature)!
Wang Bing (styled Taipu) expounded upon it previously, and Liu Wansu (styled Hejian) elucidated it subsequently. The profound meaning of the sages has hardly been left unexplored. Yet, students of medicine still cannot feel fully satisfied; must there not be some aspects of its purport that remain unexplained?
Respectfully consulting the *Neijing*, the Yellow Emperor said: "I wish to hear how geography corresponds to the positions of the six qi phases." Qibo replied: "To the right of Xianming (Spring Equinox) is the position of Jun Huo (Ministerial Fire). To the right of Jun Huo, moving backward one step, Xiang Huo (Ministerial Fire/San Jiao) governs; moving another step, Earth Qi governs; moving another step, Metal Qi governs; moving another step, Water Qi governs; moving another step, Wood Qi governs; moving another step, Jun Huo governs again. Below Xiang Huo, Water Qi receives and controls it; below the position of Water, Earth Qi receives and controls it; below the position of Earth, Wind Qi (Wood Qi) receives and controls it; below the position of Wind, Metal Qi receives and controls it; below the position of Metal, Fire Qi receives and controls it; below Jun Huo, Yin Jing (Kidney Water/Essence) receives and controls it." The Yellow Emperor asked: "Why is this?" Qibo answered: "When things reach an extreme, they cause harm; when there is reception and control, balance is maintained, and through control, transformation and generation occur. Externally, prosperity and decline are displayed. If harm occurs due to lack of control, disorder ensues, leading to severe disease. I have observed the Yin-Yang and Five Elements in heaven and earth: what is high is suppressed, what is low is lifted; what is strong is broken down, what is weak is assisted. This is not because someone forces it, but because it naturally cannot be otherwise. If it were not so, what is high would become higher, what is low lower; what is strong stronger, what is weaker weaker, and the chaotic and disordered state would increase daily to its extreme. How could Heaven and Earth maintain their proper positions? Nevertheless, high and low, weakness and strength, also occur without external force, naturally unable to be otherwise. Thus, as stated in the *Yijing* (Book of Changes), the nature of creation is constant change. Because it is not constant, divine transformations cannot be measured. Because they cannot be measured, movement does not cease; if it were constant, it would stop. 'Excess leads to harm, reception brings about control'—this is precisely that which happens naturally without external coercion."
The points already elaborated by Wang Bing and Liu Wansu will not be repeated here. Regarding the aspects not yet fully explained, let me deduce and present them. From "from the right of Xianming" to "Jun Huo governs," totaling fifteen sentences, these describe the positions governed by the six qi phases. From "Below Xiang Huo" to "Yin Jing receives," totaling twelve sentences, these describe how geography corresponds to the annual qi (climate characteristics). "Excess leads to harm, reception brings about control" consists of two sentences describing the suppression of excess. "Control generates transformation" up to "generation/transformation and severe disease" comprises four sentences describing the normal state with control versus the abnormal state without control. "Cheng" (Reception/Support) means following. However, it is called "Cheng" rather than "Sui" (Follow) because, in the context of descending, it implies a bearing or supporting image, hence "Cheng." Although termed "reception," it contains the meaning of prevention. "Kang" (Excess) means reaching an extreme. "Hai" (Harm) means damaging things. "Zhi" (Control) means overcoming or subduing. However, regarding what is received: if it is not excessive, it merely follows, so although received, it is not visible; once excessive, it is overcome and subdued to restore balance, and the function of reception becomes visible. Yet, meeting it, one does not know where it comes from; tracing it, one does not know where it stops. It seems somewhat unpredictable. However, what is predictable always exists in the profound and indistinct realm, and no one can deceive it.
Liu Wansu said: "When one side reaches excess, it reversely resembles the transformation of the side that overcomes it." Can "resembling" be sought through physical form? Therefore, in later chapters, it states: "Wherever Jueyin arrives, wind generates, ending in dampness; wherever Shaoyin arrives, heat generates, ending in cold," etc. That which manifests as wind generation or heat generation is excess; that which manifests as dampness or cold is control. Similarly, when water erupts into hail and snow, or earth erupts into gusty winds and storms: the eruption of water or earth is excess; the hail, snow, or storms are control. In this way, it is the normal law of creation that excess cannot be absent, nor can control be absent.
Although the preceding and succeeding chapters focus differently on annual qi and fortune qi, the principle of "excess leads to harm, reception brings about control" applies everywhere. Since it applies everywhere, applying it to the human body, the five zang organs balance each other. If one zang is imbalanced, the zang that overcomes it balances it. The mutual balancing of the five zang organs—is this not prevention before excess occurs? The balancing of one imbalanced zang by the overcoming zang—is this not subduing after excess has occurred? Taking Heart Fire as an example: when it is not excessive, Kidney Water, though feared by Heart Fire, only serves to prevent; if it becomes excessive, Kidney Water rises to subdue it. The same applies to other zang organs.
"Control generates transformation" should read "Control leads to generation and transformation." This was likely a transmission error involving omission. Readers and commentators did not notice, found it unintelligible, and thus omitted these four sentences. Little did they know that the previous two sentences discuss excess causing harm and harm necessitating control, while these four sentences express the residual meaning beyond harm and control. If omitted, the completeness of the classic's purport cannot be seen. "Control leads to generation and transformation" contrasts directly with the subsequent "Harm leads to ruin and chaos." The wording and logic are smooth, requiring no forced interpretation to understand. "Control leads to generation and transformation" means that with control, the six qi do not become excessive but remain peaceful. Peace allows all things to generate and transform endlessly. Transformation is the flourishing of generation, so generation precedes transformation. "Externally, prosperity and decline are displayed" means the six qi distribute and govern, alternating between prosperity and decline, clearly visible, hence "externally displayed." "Harm leads to ruin and chaos, generation/transformation and severe disease" means that once excess causes harm without control, the order of destruction and chaos arises. When this chaotic order prevails, variations reach their extreme, disasters become severe, and how can all things not fall ill? Here, "generation/transformation" refers to the generated and transformed myriad things. Because variations are extreme and disasters severe, it is called "severe disease." The first "generation/transformation" refers to the function of creation; the second refers to the myriad things. Applied to humans, "control leads to generation and transformation" is like Yuan Qi (Original Qi) circulating throughout, nourishing the whole body. All five zang, six fu, limbs, bones, and orifices rely on it as the master of movement and action. "Generation/transformation and severe disease" is like pathogenic qi running rampant and healthy qi dissipating, such that all five zang, six fu, limbs, bones, and orifices cannot function normally.
Some interpret "harm" as self-harm, "reception" as inheritance, "generation" as coming from nothing, and "transformation" as returning to nothing. Some treat the two instances of "generation/transformation" as having the same meaning, or view "severe disease" as a metaphor implying the cessation of creative mechanisms. All these views are incorrect. Moreover, human qi naturally has cases of excess that self-regulate. If excess cannot self-regulate, methods such as decoctions, acupuncture, moxibustion, and qigong are used to assist. As for heavenly and earthly qi, those that are excessive and self-regulate return to peace; those that are excessive and do not regulate, who assists them? Nevertheless, according to the Dao of creation, if changes reach their extreme, they will inevitably revert and return to normalcy. If scholars base themselves on Wang Bing and Liu Wansu and consult this treatise, the details of the creative hub will be sufficiently understood.
However, Zhang Congzheng (styled Dairen) in *Zhifa Xinyao* (Essentials of Treatment Methods) states: "Suppose Water is the mother and Wood is the son. During the prosperous time of Spring, if the Winter command still persists, this is Water excess. When Water excess reaches its extreme, the Wood command fails to arrive. Wood succeeds Winter and receives Water. Since Water is excessive, it harms what it receives, so Wood lacks authority. Without Wood's authority, it cannot control Earth. Once Earth is prosperous, Water is controlled by Earth. Earth succeeds Changxia (Late Summer). Water being controlled by Earth means Heat overcomes Cold, transforming into Dampness; this is Earth's authority. Again, suppose Fire is the mother and Earth is the son. During Changxia, if warm weather persists, this is Fire excess. When Fire excess reaches its extreme, the Damp command fails to arrive. Dampness succeeds Summer and receives Fire. Since Fire is excessive, it harms what it receives, so Dampness lacks authority. Without Dampness's authority, it cannot control Water. Once Water is prosperous, Fire is controlled by Water. Water is the command of Deep Winter. Fire being controlled by Water means Cold overcomes Heat, transforming into Earth-Dampness; Earth then gains authority." This argument, the more detailed it becomes, the further it deviates from the classic. Some say: *Xinyao* was compiled by others, likely based on erroneous hearsay. (*Suhui Ji*)
Zhi Bingzhong said: "Confucius once said that the three hundred poems of the *Shijing* (Classic of Poetry) can be summarized by the single phrase 'Si Wu Xie' (Thoughts are without depravity). Reading the treatise on 'Excess leads to harm, reception brings about control,' I also wish to summarize it with the single character 'Ping' (Peace/Balance). The six qi of Heaven prioritize peace. With peace, generation and transformation will be endless. Thus, Qibo said: 'Control leads to generation and transformation; harm leads to ruin and chaos.' His meaning is that excess, when it goes too far and causes harm, must be received and controlled to achieve balance. The character 'Cheng' (Receive/Support) implies succession and carrying forward the previous intent. By receiving with that which can overcome it subsequently, one can control it and return it to peace. Inferring from the phrase 'Below Xiang Huo, Water Qi receives,' the meaning becomes clear."