《五营运大论》曰∶臣览《太始天元册》文，丹天之气经于牛女戊分， 天之
气经于心尾己分，苍天之气经于危室柳鬼，素天之气经于亢氐昂毕，玄天之气经于张
翼娄胃。所谓戊己分者，奎壁角轸，则天地之门户也。（戊土属干，己土属巽，六戊为天门，六
己为地户。）夫候之所始，道之所生，不可不通也。（其五天之象，所经星宿分野，独当五运之干位，不
及六气之支位者，盖干之与支，即根本之与枝叶。《经》言∶干则支在其中矣。故其化皆干与支之同属者，运位
齐化是根本与枝叶同化者也。夫五气之至，各有五色，经于分野，气太过则先天而至，气不及则后天而至，赏以
寅卯前候之，自然可见。故曰∶候之所始，道之所生，不可不通也。）所谓上下者，岁上下见阴阳之所在
也。左右者，诸上见厥阴，左少阴右太阳；见少阴，左太阴右厥阴；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，左厥阴右阳明。所
谓面北而命其位，言其见也。（面向北而言之也。上，南也。下，北也。左，西也。右，东也。）何谓下？
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。（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。上，天位也。
下，地位也。面南，左东也，右西也，上下异而左右殊也。）上下相遘，寒暑相临，气相得则和，不
相得则病。（木火相临，金木相临，水木相临，火土相临，土金相临，为相得也。木土相临，土水相临，水火
相临，火金相临，金木相临，为不相得也。上临下为顺，下临上为逆。逆亦郁抑而病生，土临相火君火之类者也。）
气相得而病者何也？以下临上，不当位也。（六位相临，假令土临火，火临木，木临水，水临金，金
临土，皆以为下临上，不当位也。父子之义，子为下，父为上，以子临父，不亦逆乎！）动静何如？（言天地之行
左右也。）上者右行，下者左行，左右周天，余而复会也。（上，天也。下，地也。周天，谓天周地五
行之位也。天垂六气，地布五行，天顺地而左回，地承天而右转，木运之后，天气常余，余气不加于君火，却
退一步加临相火之上，是以每五岁已，退一位而右迁，故曰左右周天，余而复会。会，遇也，合也。言天地之道，
常五岁毕，则以余气迁加，复与五行座位再相会合，而为岁法也。周天，谓天周地位，非周天之六气也。）夫变
化之用，天垂象，地成形，七曜纬虚，五行丽地。地者，所以载生成之形类也。虚者，所以列应天之精气也。形
精之动，犹根本之与枝叶也，仰观其象，虽远可知也。（观五星之东转，则地体左行之理，昭然可知。）地为人
之下，太虚之中者也。（言人之所居，可谓下矣。征其至理，则是太虚之中一物耳。《易》曰∶坤浓载物，德
合无疆。此之谓也。）大气举之也。（大气，谓造化之气，任持太虚者也。所以太虚不屈，地久天长者，盖由
造化之气任持之也。气化而变，不任持之，则太虚之器亦败坏矣。凡有形，处地之上，皆有生化之气任持之也。
然器有大小不同，坏有迟速之异，及至气不任持，则大小之坏一也。）燥以干之，暑以蒸之，风以动之，
湿以润之，寒以坚之，火以温之。故风寒在下，燥热在上，湿气在中，火游行其间，
寒暑六入，故令虚而化生也。（地体之中，凡有六入∶一曰燥，二曰暑，三曰风，四曰湿，五曰寒，六
曰火。受燥故干性生焉，受暑故蒸性生焉，受风故动性生焉，受湿故润性生焉，受寒故坚性生焉，受火故温性
生焉，此则天之六气也。）故燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则
地裂，火胜则地固矣。（六气之用，此言天右旋于外，而寒暑六入以举其地，地受天六入以为五行，左转
化生人物于天之中也。天地万物之上下左右阴阳之道路者，天右旋六节之位也。上下，在上者司天之位，在下
者在泉之位。左右，谓在上之左右，即司天左间右间之位，在下之左右，即在泉左间右间之位也。故天之三阴
三阳于其六位，右旋如巳亥岁，上见厥阴而左间少阴，右间太阳，至子午岁，上见少阴，而左间太阴，右间厥阴，
逐岁自上旋降于右也，面北命其位，言其见者谓司天之位在南而面北，命其左右，则西南为左间之位，东南为
右间之位，而言其所见之阴阳也，面南命其位，言其见者谓地之位在北而面南，命其左右，则东北为左间之位，
西北为右间之位，而言其所见之阴阳也。自天地万物之上下，至此独论天右旋之气也，上下相遘，寒暑相临，气
相得则和，不相得则病者，言天之右旋迭地方位，而其气与地方位气相遘相临，其遘同类相生之气则和，不同
类相制之气则病也，或气相同类相得亦病者，惟相火临于君火为不当位故也。君位臣顺，臣位君则逆，逆则病
近者速者是也。动静何知者。帝谓天动能临于地，地静不能临天，而难上下相遘，寒暑相临之语，伯言上者右
行，下者左行，则知天常于上，自右降东南而旋回以临地，地常于下，自左升东北而循显明，木君相土金水之
位，循环临天而皆动也，故左右临动，各皆周天，遇则复相会也。应地者静，天地之体动静虽殊，而其用之变
化，在地则五行丽地，而载生成之形，类运于内，在天则七曜纬虚而列，应天之精，气运于外，其形类与精气
之相随运动，犹根本之与枝叶，同乎一气而不殊，故但仰观七曜之象周旋，虽远可知其动也。）天地之气，何
以候之？天地之气，胜复之作，不形于诊也。《脉法》曰∶天地之变，无以脉诊，此
之谓也。（言天地平气及胜复，皆以形证观察，不以诊知也。）间气何如？（惟间气偏治一位，故可随其所在，
期于尺寸左右也。）随气所在，期于左右。（于左右尺寸四部分位承之，以知应与不应，过与不及也。）从其
气则和，违其气则病，（谓当沉不沉，当浮不浮，当涩不涩，当钩不钩，当弦不弦，当大不大之类也。）不当
其位者病，（见于他位也。）迭移其位者病，（谓左见右脉，右见左脉。）失守其位者危，（已见于他乡，本
宫见贼杀之气，故病危。）尺寸反者死，（子午卯酉四岁有之。反，谓岁当阴在寸而脉反见于尺，岁当阳在尺
而脉反见于寸，尺寸俱乃谓反也。若尺独然，或寸独然，是不应气，非反也。）阴阳交者死。（寅申亥巳丑未辰
戌八年有之。交谓岁当阴在右脉反见左，岁当阳在左脉反见右，左右交见是谓交。若左独然，或右独然，是不
应气，非交也。）先立其年，以知其气，左右应见，然后乃可以言死生之逆顺。（此言天地之气，
可随其所在期之于尺寸左右也。盖五运以甲乙土运为尊，六气以少阴君火为尊，故甲乙土运为南政，乃南面
而行令，其余四运为北政，以臣事之，则面北而受令者也。又以少阴为君主，凡脉之司天在泉，而尺寸不应者，
皆以少阴而论之，其脉主于沉也。是以期之之法，阳之所在，其脉应不沉，阴之所在，其脉不应，北政之岁，人
气面北而寸北尺南，地左间之气在右寸，右间之气在左寸，天左间之气在左尺，右间之气在右尺。所以少阴在
泉，则左间太阴，右间厥阴，而两寸之脉俱不应。厥阴在泉，则左间少阴，右间太阳，而少阴在左，其右寸之
脉不应。太阴在泉，左间少阳，右间少阴，而少阴在右，其左寸之脉不应。故曰北政之岁，三阴在下则寸不应者
此也。少阴司天则左间太阴，右间厥阴，而两尺之脉俱不应。厥阴司天，则左间少阴，右间太阳，而少阴在左，
其左尺之脉不应，太阴司天，则左间少阳，右间少阴，而少阴在右，其右尺之脉不应。故曰北政之岁，三阴在上
则尺不应者此也。南政之岁，人气面南而寸南尺北，天左间之气在右寸，右间之气在左寸，地左间之气在左尺，
右间之气在右尺，右尺，所以少阴司天，则左间太阴，右间厥阴，而两寸之脉俱不应。厥阴司天，则左间少阴，右
间太阳，而少阴在左，其右寸之脉不应。太阴司天，则左间少阳，右间少阴，而少阴在右，其左寸之脉不应。故
曰南政之岁，三阴在天则寸不应者此也。少阴在泉，则左间太阴，右间厥阴，而两尺之脉俱不应，厥阴在泉，则
左间少阴，右间太阳，而少阴在左，其左尺之脉不应，太阴在泉，则左间少阳，右间少阴，而少阴在右，其右尺
之脉不应也。故曰南政之岁，三阴在泉，则尺不应者此也。从其气则和者，阴阳各当尺寸本位也。违其气则病
者，即所谓阴阳或不当其位，或迭移其位，或失守其位，或尺寸反，或阴阳交也。南北二政，内行运法，甲巳为
南政，余四运为北政，南政司天在泉，皆行土运，其余北政，皆以在泉行运，如北政巳亥，厥阴司天，则行在
泉，少阳火运，又如寅申，少阳司天，则行在泉，厥阴木运，余仿此。惟有北政，辰戌年太阳司天，当行在泉，
太阴土运，缘北政以臣不敢行君之令，故行金运，是土之子，以足木火金水四运焉。）
《五营运大论》说：我阅读《太始天元册》的经文，丹天之气经过牛宿、女宿和戊分（奎壁角轸中的戊位），苍天之气经过心宿、尾宿和己分（奎壁角轸中的己位），苍天之气经过危宿、室宿、柳宿、鬼宿，素天之气经过亢宿、氐宿、昂宿、毕宿，玄天之气经过张宿、翼宿、娄宿、胃宿。所谓戊分和己分，指的是奎宿、壁宿、角宿、轸宿，这是天地阴阳出入的门户。（戊土归属于乾卦，己土归属于巽卦，六戊为天门，六己为地户。）观察天象是起点，道的产生源于此，不可不通晓。（这五种天的天象，所经过的星宿分野，唯独对应五运的干位，而不涉及六气的支位，这是因为干与支的关系，就像根本与枝叶的关系。《内经》说：干中包含了支。所以它们的化生都是干与支同属的，运位齐化就是根本与枝叶共同化生的意思。五气到来时，各有对应的颜色，经过相应的分野，气太过则先于时令而至，气不及则后于时令而至，在寅卯之前观察，自然可见。所以说：观察天象是起点，道的产生源于此，不可不通晓。）所谓“上下”，是指每年岁运上下方见阴阳所在的位置。“左右”，是指上面见到厥阴，左边是少阴，右边是太阳；见到少阴，左边是太阴，右边是厥阴；见到太阴，左边是少阳，右边是少阴；见到少阳，左边是阳明，右边是太阴；见到阳明，左边是太阳，右边是少阳；见到太阳，左边是厥阴，右边是阳明。所谓面向北来确定它们的位置，是说观察上面的情况。（面向北来说明方位。上，指南方。下，指北方。左，指西方。右，指东方。）什么叫“下”？厥阴在上，则少阳在下，左边是阳明，右边是太阴；少阴在上，则阳明在下，左边是太阳，右边是少阳；太阴在上，则太阳在下，左边是厥阴，右边是阳明；少阳在上，则厥阴在下，左边是少阴，右边是太阳；阳明在上，则少阴在下，左边是太阴，右边是厥阴；太阳在上，则太阴在下，左边是少阳，右边是少阴。所谓面向南来确定它们的位置，是说观察下面的情况。（主管岁运者位在南方，所以面向北来说明左右。在下面者位在北方，所以面向南来说明左右。上，是天位。下，是地位。面向南，左边是东方，右边是西方，上下不同而左右也不同。）上下相遇，寒暑相迫，气相得则调和，不相得则生病。（木火相临，金木相临，水木相临，火土相临，土金相临，称为相得。木土相临，土水相临，水火相临，火金相临，金木相临，称为不相得。上临下为顺，下临上为逆。逆也会导致郁滞而生疾病，如土临相火、君火之类。）气相得却生病的原因是什么？是因为以下临上，位置不当。（六位相临，假如土临火，火临木，木临水，水临金，金临土，都视为下临上，位置不当。有父子的伦理关系，子在下，父在上，以子临父，不是违背伦常吗！）动静是怎样的？（指天地运行的左右方向。）上面的向右运行，下面的向左运行，左右环绕一周天，余气剩余后又重新相会。（上，指天。下，指地。周天，指天环绕地五行之位。天垂示六气，地布列五行，天顺应地而向左回旋，地承奉天而向右旋转。木运之后，天气常有剩余，余气不加于君火，却退一步加临在相火之上，所以每过五年，退一位而向右迁移，所以说左右周天，余气剩余后又重新相会。会，是相遇、合的意思。指天地的规律，通常五年完毕，则以余气迁加，再与五行座位重新相会合，成为岁法。周天，指天环绕地的位置，并非指周天之六气。）变化的功用，天垂示天象，地形成地形，七曜经纬虚空，五行附着大地。地，是用来承载生成万物的形体类别的。虚空，是用来陈列应合天的精气的。形与精的运动，就像根本与枝叶的关系，仰观天象，虽然遥远也可以知晓。（观察五星向东转动，则大地体向左运行的道理，就明显可知了。）地在人的下面，处于太虚之中。（指人所居住的地方，可以说是下面了。推究其至理，不过是太虚中的一物罢了。《易经》说：坤厚载物，德行广阔无边。说的就是这个。）大气托举着它。（大气，指造化之气，任持太虚。之所以太虚不屈服，地久天长，是因为由造化之气任持它。气化而变化，如果不任持它，那么太虚之器也会败坏。凡是有形的物体，处在地上，都有生化之气任持它。然而器物有大小不同，败坏有快慢的差异，等到气不再任持时，无论大小败坏是一样的。）燥使地干燥，暑使地热蒸，风使地动荡，湿使地滋润，寒使地坚凝，火使地暖温。所以风寒在下，燥热在上，湿气在中，火游行其间，寒暑六气入地，所以使地虚空而化生万物。（地体之中，凡是六种进入的因素：一是燥，二是暑，三是风，四是湿，五是寒，六是火。受燥故产生干性，受暑故产生蒸性，受风故产生动性，受湿故产生润性，受寒故产生坚性，受火故产生温性，这就是天的六气。）所以燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则地裂，火胜则地固。（六气的功用，这里说天向右旋转于外，而寒暑六气入内以托举大地，地接受天的六气作为五行，向左转化化生人物于天之中。天地万物的上下左右阴阳的道路，是天向右旋转六节的位置。上下，在上面的是司天之位，在下面的是在泉之位。左右，指上面的左右，即司天左间右间之位，在下的左右，即在泉左间右间之位。所以天的三阴三阳在六个位置上，向右旋转如巳亥年，上面见到厥阴而左间是少阴，右间是太阳，到子午年，上面见到少阴，而左间是太阴，右间是厥阴，逐年从上面旋降于右边。面向北确定位置，说明所见的是指司天之位在南方而面向北，确定其左右，则西南为左间之位，东南为右间之位，而言其所见的阴阳。面向南确定位置，说明所见的是指地之位在北方而面向南，确定其左右，则东北为左间之位，西北为右间之位，而言其所见的阴阳。从天地下万物之上下，到这里只讨论天向右旋转的气。上下相遇，寒暑相迫，气相得则和，不相得则病，是说天的右旋交替地方位，而其气与地方位之气相遇相临，其遇同类相生之气则和，不同类相制之气则病，或者气相同类相得也生病的，只有相火临于君火为位置不当的缘故。君位臣顺，臣位君则逆，逆则病，近的快的是这样。动静如何知道？黄帝问天动能临于地，地静不能临天，而难以理解上下相遇、寒暑相迫的话，伯高回答说上面向右行，下面向左行，就知道天常在上面，从右降东南而旋回以临地，地常在下，从左升东北而循显明，木君相土金水之位，循环临天而皆动，所以左右临动，各自环绕一周天，遇则重新相会。应地者静，天地的形体动静虽不同，但其用的变化，在地则是五行附着大地，而承载生成的形体类别运于内，在天则是七曜经纬虚空而陈列，应合天的精气运于外，其形类与精气相随运动，就像根本与枝叶，同乎一气而不殊，所以只要仰观七曜之象周旋，虽然遥远也可以知道其动。）天地之气，如何观察？天地之气，胜复之作，不表现在脉诊上。《脉法》说：天地之变，无法用脉诊来诊断，说的就是这个。（指天地平气及胜复，都以形证观察，不以脉诊得知。）间气怎么样？（只有间气偏治一位，所以可以随其所在，期待于寸尺左右。）随气所在，期待于左右。（在左右寸尺四部分位承接它，以知应与不应，过与不及。）顺从其气则调和，违逆其气则生病，（谓应当沉而不沉，应当浮而不浮，应当涩而不涩，应当钩而不钩，应当弦而不弦，应当大而不大之类。）位置不当则生病，（出现在其他位置。）交替移位则生病，（谓左边见右边的脉，右边见左边的脉。）失守其位则危险，（已经见于他乡，本宫见到贼杀之气，所以病危。）尺寸反者死，（子午卯酉四年有这种情况。反，谓岁当阴在寸而脉反见于尺，岁当阳在尺而脉反见于寸，尺寸俱乃谓之反。如果尺独然，或寸独然，是不应气，不是反。）阴阳交者死。（寅申亥巳丑未辰戌八年有这种情况。交谓岁当阴在右脉反见左，岁当阳在左脉反见右，左右交见是谓交。如果左独然，或右独然，是不应气，不是交。）先确立年份，以知晓其气，左右相应出现，然后才可以谈论死生的逆顺。（这话是说天地之气，可以随其所在期待于寸尺左右。盖五运中以甲乙土运为尊，六气中以少阴君火为尊，所以甲乙土运为南政，乃面向南而行令，其余四运为北政，以臣事之，则面向北而受令。又以少阴为君主，凡脉之司天在泉，而寸尺不应者，都以少阴而论之，其脉主于沉。所以期待的方法，阳之所在，其脉应不沉，阴之所在，其脉不应。北政之年，人气面向北而寸北尺南，地左间之气在右寸，右间之气在左寸，天左间之气在左尺，右间之气在右尺。所以少阴在泉，则左间太阴，右间厥阴，而两寸之脉俱不应。厥阴在泉，则左间少阴，右间太阳，而少阴在左，其右寸之脉不应。太阴在泉，左间少阳，右间少阴，而少阴在右，其左寸之脉不应。所以说北政之年，三阴在下则寸不应是这个原因。少阴司天则左间太阴，右间厥阴，而两尺之脉俱不应。厥阴司天，则左间少阴，右间太阳，而少阴在左，其左尺之脉不应，太阴司天，则左间少阳，右间少阴，而少阴在右，其右尺之脉不应。所以说北政之年，三阴在上则尺不应是这个原因。南政之年，人气面向南而寸南尺北，天左间之气在右寸，右间之气在左寸，地左间之气在左尺，右间之气在右尺，右尺，所以少阴司天，则左间太阴，右间厥阴，而两寸之脉俱不应。厥阴司天，则左间少阴，右间太阳，而少阴在左，其右寸之脉不应。太阴司天，则左间少阳，右间少阴，而少阴在右，其左寸之脉不应。所以说南政之年，三阴在天则寸不应是这个原因。少阴在泉，则左间太阴，右间厥阴，而两尺之脉俱不应，厥阴在泉，则左间少阴，右间太阳，而少阴在左，其左尺之脉不应，太阴在泉，则左间少阳，右间少阴，而少阴在右，其右尺之脉不应也。所以说南政之年，三阴在泉，则尺不应是这个原因。顺从其气则和，是阴阳各当尺寸本位。违逆其气则病，即所谓阴阳或不当其位，或迭移其位，或失守其位，或尺寸反，或阴阳交。南北二政，内行运法，甲巳为南政，余四运为北政，南政司天在泉，皆行土运，其余北政，皆以在泉行运，如北政巳亥，厥阴司天，则行在泉少阳火运，又如寅申，少阳司天，则行在泉厥阴木运，其余仿照此例。惟有北政，辰戌年太阳司天，当行在泉太阴土运，缘北政以臣不敢行君之令，故行金运，是土之子，以足木火金水四运。）
The *Da Lun of the Five Movements and Six Qi* states: I have examined the text of the *Tai Shi Tian Yuan Ce*. The red qi (Dan Tian) passes through the Ox (Niu) and Girl (Nv) mansions and the Wu position; the blue-green qi (Cang Tian) passes through the Heart (Xin) and Tail (Wei) mansions and the Ji position; the blue-green qi (Cang Tian) passes through the Danger (Wei), Room (Shi), Willow (Liu), and Ghost (Gui) mansions; the white qi (Su Tian) passes through the Horn (Kang), Neck (Di), Net (Ang), and Hindquarters (Bi) mansions; the black qi (Xuan Tian) passes through the Extended Wings (Zhang), Wing (Yi), Lodging (Lou), and Stomach (Wei) mansions. The so-called Wu and Ji positions refer to the Chariot (Kui), Wall (Bi), Corner (Jiao), and Pinwheel (Zhen) mansions, which are the gates of heaven and earth. (Wu Earth belongs to the Qian trigram, Ji Earth belongs to the Xun trigram; the six Wus are the Gate of Heaven, and the six Jis are the Door of Earth.) The beginning of observation lies here, from which the Dao arises; it must be thoroughly understood. (These five heavenly images, passing through specific stellar mansions and regions, correspond solely to the Heavenly Stems of the Five Movements, not to the Earthly Branches of the Six Qi. This is because the relationship between Stems and Branches is like that between roots/branches. The Classic says: "The Stem contains the Branch." Thus, their transformations belong to those sharing the same Stem and Branch. The alignment of movements and transformations signifies that roots and branches transform together. When the Five Qi arrive, each has a corresponding color and passes through its region. If the Qi is excessive, it arrives before its season; if deficient, after its season. Observing before Yin and Mao times makes this naturally visible. Hence, "The beginning of observation lies here, from which the Dao arises; it must be thoroughly understood.")
What is meant by "Upper and Lower"? It refers to the locations of Yin and Yang seen in the annual Upper and Lower positions. What is meant by "Left and Right"? When the Upper position shows Jueyin, the Left is Shaoyin and the Right is Taiyang; when it shows Shaoyin, the Left is Taiyin and the Right is Jueyin; when it shows Taiyin, the Left is Shaoyang and the Right is Shaoyin; when it shows Shaoyang, the Left is Yangming and the Right is Taiyin; when it shows Yangming, the Left is Taiyang and the Right is Shaoyang; when it shows Taiyang, the Left is Jueyin and the Right is Yangming. "Facing North to designate their positions" means describing the Upper observations. (Facing North explains the directions. Upper is South, Lower is North, Left is West, Right is East.) What is meant by "Lower"? If Jueyin is Upper, then Shaoyang is Lower, with Yangming on the Left and Taiyin on the Right; if Shaoyin is Upper, then Yangming is Lower, with Taiyang on the Left and Shaoyang on the Right; if Taiyin is Upper, then Taiyang is Lower, with Jueyin on the Left and Yangming on the Right; if Shaoyang is Upper, then Jueyin is Lower, with Shaoyin on the Left and Taiyang on the Right; if Yangming is Upper, then Shaoyin is Lower, with Taiyin on the Left and Jueyin on the Right; if Taiyang is Upper, then Taiyin is Lower, with Shaoyang on the Left and Shaoyin on the Right. "Facing South to designate their positions" means describing the Lower observations. (The ruler of the year is positioned in the South, hence facing North to describe left and right. Those below are positioned in the North, hence facing South to describe left and right. Upper is the position of Heaven, Lower is the position of Earth. Facing South, Left is East, Right is West; Upper and Lower differ, and thus Left and Right differ too.) When Upper and Lower meet, and Cold and Heat press upon each other, if the Qi are compatible, there is harmony; if incompatible, disease arises. (Wood meeting Fire, Metal meeting Wood, Water meeting Wood, Fire meeting Earth, Earth meeting Metal are considered compatible. Wood meeting Earth, Earth meeting Water, Water meeting Fire, Fire meeting Metal, Metal meeting Wood are considered incompatible. Upper over Lower is Smooth (Shun); Lower over Upper is Reverse (Ni). Reversal also leads to stagnation and disease, such as Earth over Ministerial Fire or Sovereign Fire.) Why does disease arise even when Qi are compatible? Because it is Lower over Upper, which is an improper position. (In the six positions, for example, Earth over Fire, Fire over Wood, Wood over Water, Water over Metal, Metal over Earth are all considered Lower over Upper, improper positions. In the father-son relationship, the son is below, the father above. To place the son over the father is contrary to propriety!) How about movement and stillness? (Referring to the left-right motion of Heaven and Earth.) The Upper moves to the Right, the Lower moves to the Left. They circle the celestial sphere, and the remainder meets again. (Upper is Heaven, Lower is Earth. Circling the celestial sphere means Heaven circling the Five Elements' positions on Earth. Heaven manifests the Six Qi, Earth distributes the Five Elements. Heaven follows Earth and turns left; Earth receives Heaven and turns right. After the Wood movement, Heavenly Qi often has a remainder. This remainder does not add to Sovereign Fire but retreats one step to add to Ministerial Fire. Thus, every five years, it retreats one position and moves right. Hence, "circling left and right, the remainder meets again." Meeting implies encountering and combining. It means the Way of Heaven and Earth completes a cycle in five years, then adds the remainder, reuniting with the Five Elements' seats to form the yearly method. Circling the celestial sphere refers to Heaven circling Earth's positions, not the Six Qi of the full celestial sphere.)
The function of change: Heaven manifests images, Earth forms shapes. The Seven Luminaries weave through the void, and the Five Elements adhere to the Earth. Earth is what carries the forms of generated things. The Void is what displays the essence and Qi responding to Heaven. The movement of Form and Essence is like the root and branches; looking up at the images, though distant, can be known. (Observing the eastward rotation of the five stars reveals the principle of Earth's leftward rotation clearly.) Earth is beneath humans, situated within the Great Void. (Human dwelling is called "below," but examining its ultimate truth, it is merely one thing within the Great Void. The *I Ching* says: "Earth is thick and bears things; its virtue matches the boundless." This is what is meant.) The Great Qi holds it up. (Great Qi refers to the Qi of Creation, sustaining the Great Void. The reason the Great Void does not collapse and Earth lasts long is due to this Creative Qi sustaining it. Without this sustenance, Qi transforming and changing would cause the vessel of the Great Void to decay. All有形 objects on Earth are sustained by generative Qi. However, vessels vary in size, and decay varies in speed. When Qi no longer sustains them, large and small decay equally.) Dryness dries it, Summer heat steams it, Wind agitates it, Dampness moistens it, Cold solidifies it, Fire warms it. Thus, Wind and Cold are below, Dryness and Heat are above, Dampness is in the middle, and Fire travels between them. Cold and Heat enter six times, making the void capable of generating life. (Within the Earth's body, there are six entries: 1. Dryness, 2. Summer Heat, 3. Wind, 4. Dampness, 5. Cold, 6. Fire. Receiving Dryness generates dry nature; receiving Summer Heat generates steaming nature; receiving Wind generates agitation nature; receiving Dampness generates moistening nature; receiving Cold generates solidifying nature; receiving Fire generates warming nature. These are the Six Qi of Heaven.) Therefore, if Dryness prevails, the Earth becomes dry; if Summer Heat prevails, the Earth becomes hot; if Wind prevails, the Earth moves; if Dampness prevails, the Earth becomes muddy; if Cold prevails, the Earth cracks; if Fire prevails, the Earth becomes firm. (Regarding the use of the Six Qi: Here, Heaven rotates right outside, while Cold and Heat enter six times to support the Earth. Earth accepts these six entries as the Five Elements, rotating left to generate humans and things within Heaven. The paths of Yin and Yang above, below, left, and right of all things in Heaven and Earth are the positions of Heaven's right rotation of the six segments. Upper and Lower refer to the Si Tian (Heavenly Ruler) position above and Zai Quan (Earthly Spring) position below. Left and Right refer to the Left and Right Intervals of Si Tian above, and Zai Quan below. Thus, the Three Yin and Three Yang of Heaven rotate right in these six positions. For example, in Yi-Hai years, Jueyin is Upper, with Shaoyin as Left Interval and Taiyang as Right Interval. By Zi-Wu years, Shaoyin is Upper, with Taiyin as Left Interval and Jueyin as Right Interval, descending annually from Upper to the Right. Facing North to designate positions describes the Si Tian position in the South facing North to determine Left and Right; Southwest is Left Interval, Southeast is Right Interval, describing the observed Yin and Yang. Facing South to designate positions describes the Earth's position in the North facing South to determine Left and Right; Northeast is Left Interval, Northwest is Right Interval, describing the observed Yin and Yang. From the upper and lower of Heaven and Earth to here, only Heaven's right-rotating Qi is discussed. "Upper and Lower meet, Cold and Heat press... if compatible, harmony; if not, disease" means Heaven's right rotation alternates Earth positions, and its Qi meets and presses upon Earth's positional Qi. Meeting similar, mutually generating Qi brings harmony; different, mutually controlling Qi brings disease. Even if Qi are similar and compatible, disease may occur, specifically when Ministerial Fire is over Sovereign Fire due to improper position. Sovereign position, Ministerial obedience; Ministerial position, Sovereign rebellion—rebellion brings disease, often fast. How to know movement and stillness? The Emperor asked how Heaven's dynamic can press upon Earth, while Earth's static cannot press upon Heaven, making it hard to understand "meeting" and "pressing." Bo Gao replied: Upper moves right, Lower moves left. Thus, Heaven is always above, descending from the right to the Southeast, rotating to press upon Earth. Earth is always below, ascending from the left to the Northeast, following brightness. Wood, Sovereign, Ministerial, Earth, Metal, Water positions cycle around Heaven, all moving. Thus, Left and Right move, each circling the celestial sphere, meeting to reunite. Responding to Earth is still. Though Heaven and Earth differ in form/motion, their functional changes differ: On Earth, Five Elements adhere, carrying generated forms internally; In Heaven, Seven Luminaries weave the void, displaying Heaven's essence externally. Form/Essence move together, like root/branches, unified in Qi. Thus, observing the Seven Luminaries' rotation, though distant, reveals their motion.)
How to observe the Qi of Heaven and Earth? The changes of Victory and Repetition (Sheng Fu) of Heaven and Earth Qi do not manifest in pulse diagnosis. The *Pulse Method* states: "Changes of Heaven and Earth cannot be diagnosed by pulse." This is what is meant. (Peaceful Qi and Sheng Fu are observed through symptoms/signs, not known through pulse diagnosis.) How are the Intermittent Qi (Jian Qi)? (Since Jian Qi governs only one position, it can be anticipated at the Cun and Chi positions on the Left and Right according to its location.) Anticipate at the Left and Right according to the Qi's location. (At the four positions of Left/Right Cun/Chi, receive it to know if it corresponds or not, exceeds or falls short.) Following its Qi brings harmony; violating its Qi brings disease. (e.g., Should be deep but is not; should be floating but is not; should wiry but is not; etc.) Improper position brings disease. (Appearing in other positions.) Alternating position shifts bring disease. (Left sees Right pulse, Right sees Left pulse.) Losing its position is dangerous. (Already appeared elsewhere; the original palace sees killing Qi, so disease is critical.) Reversal of Cun and Chi indicates death. (Occurs in Zi, Wu, Mao, You years. Reversal means Yin should be at Cun but appears at Chi, or Yang should be at Chi but appears at Cun. Both Cun and Chi reversing is called reversal. If only Chi or only Cun reverses, it is non-corresponding Qi, not reversal.) Intersection of Yin and Yang indicates death. (Occurs in Yin, Shen, Hai, Si, Chou, Wei, Chen, Xu years. Intersection means Yin should be on Right pulse but appears on Left, or Yang should be on Left pulse but appears on Right. Left and Right intersecting is called intersection. If only Left or only Right intersects, it is non-corresponding Qi, not intersection.) First establish the year to know its Qi. Left and Right should correspond. Then one can speak of the smooth or reverse nature of life and death. (This means Heaven and Earth Qi can be anticipated at Cun/Chi Left/Right according to their location. Among the Five Movements, Jia/Yi Earth Movement is supreme. Among the Six Qi, Shaoyin Sovereign Fire is supreme. Thus, Jia/Yi Earth Movement is Southern Governance (Nan Zheng), facing South to issue orders. The other four movements are Northern Governance (Bei Zheng), serving as ministers, facing North to receive orders. With Shaoyin as Sovereign, for pulses of Si Tian/Zai Quan where Cun/Chi do not respond, judgment is based on Shaoyin, whose pulse is primarily deep. Thus, the anticipation method: Where Yang is, the pulse should not be deep; where Yin is, the pulse should not respond. In Bei Zheng years, human Qi faces North, Cun is North, Chi is South. Earth's Left Interval Qi is at Right Cun, Right Interval Qi is at Left Cun. Heaven's Left Interval Qi is at Left Chi, Right Interval Qi is at Right Chi. Therefore, if Shaoyin is Zai Quan, Left Interval is Taiyin, Right Interval is Jueyin, and both Cun pulses do not respond. If Jueyin is Zai Quan, Left Interval is Shaoyin, Right Interval is Taiyang, and Shaoyin is on the Left, so the Right Cun pulse does not respond. If Taiyin is Zai Quan, Left Interval is Shaoyang, Right Interval is Shaoyin, and Shaoyin is on the Right, so the Left Cun pulse does not respond. Hence, "In Bei Zheng years, if Three Yin are Below, Cun does not respond." If Shaoyin is Si Tian, Left Interval is Taiyin, Right Interval is Jueyin, and both Chi pulses do not respond. If Jueyin is Si Tian, Left Interval is Shaoyin, Right Interval is Taiyang, and Shaoyin is on the Left, so the Left Chi pulse does not respond. If Taiyin is Si Tian, Left Interval is Shaoyang, Right Interval is Shaoyin, and Shaoyin is on the Right, so the Right Chi pulse does not respond. Hence, "In Bei Zheng years, if Three Yin are Above, Chi does not respond." In Nan Zheng years, human Qi faces South, Cun is South, Chi is North. Heaven's Left Interval Qi is at Right Cun, Right Interval Qi is at Left Cun. Earth's Left Interval Qi is at Left Chi, Right Interval Qi is at Right Chi. Therefore, if Shaoyin is Si Tian, Left Interval is Taiyin, Right Interval is Jueyin, and both Cun pulses do not respond. If Jueyin is Si Tian, Left Interval is Shaoyin, Right Interval is Taiyang, and Shaoyin is on the Left, so the Right Cun pulse does not respond. If Taiyin is Si Tian, Left Interval is Shaoyang, Right Interval is Shaoyin, and Shaoyin is on the Right, so the Left Cun pulse does not respond. Hence, "In Nan Zheng years, if Three Yin are in Heaven, Cun does not respond." If Shaoyin is Zai Quan, Left Interval is Taiyin, Right Interval is Jueyin, and both Chi pulses do not respond. If Jueyin is Zai Quan, Left Interval is Shaoyin, Right Interval is Taiyang, and Shaoyin is on the Left, so the Left Chi pulse does not respond. If Taiyin is Zai Quan, Left Interval is Shaoyang, Right Interval is Shaoyin, and Shaoyin is on the Right, so the Right Chi pulse does not respond. Hence, "In Nan Zheng years, if Three Yin are in Earth, Chi does not respond." Following its Qi brings harmony means Yin and Yang are in their proper Cun/Chi positions. Violating its Qi brings disease, meaning Yin/Yang are either improperly positioned, alternating positions, losing position, Cun/Chi reversal, or Yin/Yang intersection. Regarding Southern and Northern Governance internal movement methods: Jia/Yi are Southern Governance; the remaining four are Northern Governance. In Southern Governance, Si Tian and Zai Quan both execute Earth Movement. In the remaining Northern Governance, Zai Quan executes the movement. For example, in Bei Zheng Yi-Hai years, if Jueyin is Si Tian, then Zai Quan executes Shaoyang Fire Movement. Similarly, in Yin-Shen years, if Shaoyang is Si Tian, then Zai Quan executes Jueyin Wood Movement. Others follow this pattern. Only in Bei Zheng, in Chen-Xu years, if Taiyang is Si Tian, Zai Quan should execute Taiyin Earth Movement. However, since Bei Zheng acts as minister and dares not execute Sovereign's order, it executes Metal Movement instead, which is the child of Earth, completing the Wood-Fire-Metal-Water four movements.)