（《素问·天元纪大论》全）
黄帝问曰∶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，临御也。位，方位也。
化，
生化也。天有五行以临五位，故东方生风，木也；南方生暑，火也；中央生湿，土也；西方生燥，金也；北方生寒，水
也。人有五脏以化五气，故心化火，其志喜；肝化木，其志怒；脾化土，其志思；肺化金，其志忧；肾化水，其志恐，
而天人相应也。《阴阳应象大论》思作悲，见阴阳类一，又详见疾病类二十六。）论言五运相袭而皆治之，终期之日，周
而复始，余已知之矣，愿闻其与三阴三阳之候奈何合之？（论，即前六节藏象论也。终期之日，周而复始，谓期年一周
而复始也。三阴三阳，六气也。言气有五运，复有六气，五六不侔，其将何以合之？）鬼臾区稽首再拜对曰∶昭乎哉问
也。夫五运阴阳者，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？！（此数句与《阴阳
应象大论》同，但此多五运二字，详注见阴阳类一。）故物生谓之化，（万物之生，皆阴阳之气化也。）物极谓之变，（盛
极必衰，衰极复盛，故物极者必变。《六微旨大论》曰∶物之生从乎化，物之极由乎变，变化之相薄，成败之所由也。《五
常政大论》曰∶气始而生化，气散而有形，气布而蕃育，气终而象变。）阴阳不测谓之神，（莫之为而为者谓之不测，故
曰神。此以天道言也。）神用无方谓之圣。（神之为用，变化不测，故曰无方。无方者，大而化之之称。《南华天运篇》曰∶
无方之传，应物而不穷者也。故谓之圣。此以人道言也。）夫变化之为用也，（用，功用也。天地阴阳之道，有体有用。
阴阳者，变化之体；变化者，阴阳之用。此下乃承上文而发明神用之道也。）在天为玄，（玄，深远也。天道无穷，故在
天为玄。）在人为道，（道，众妙之称。惟人能用之，故在人为道。）在地为化，（化，化生也。物之生息出乎地，故在地
为化。）化生五味，（由化以生物，有物则有味，故化生五味，出乎地也。）道生智，（有道则有为，有为则有智，故道生
智，存乎人也。）玄生神。（玄远则不测，不测则神存，故玄生神，本乎天也。）神在天为风，在地为木；（此以下皆言神
化之为用也。神以气言，故在天之无形者为风，则在地之成形者为木，风与木同气，东方之化也。余仿此。）在天为热，
在地为火；（热与火同气，南方之化也。）在天为湿，在地为土；（湿与土同气，中央之化也。）在天为燥，在地为金；（燥
与金同气，西方之化也。）在天为寒，在地为水。（寒与水同气，北方之化也。自在天为玄至此，与《五营运大论》同，
见藏象类六。）故在天为气，在地成形，（气即上文之风热湿燥寒，形即上文之木火土金水，此举五行之大者言，以见万
物之生，亦莫不质具于地而气行乎天也。）形气相感而化生万物矣。（形，阴也。气，阳也。形气相感，阴阳合也，合则
化生万物矣。故《宝命全角论》曰∶天地合气，命之曰人。正此义也。）然天地者，万物之上下也。（天复之，故在上。
地载之，故在下。若以司天在泉言，则亦为上下也。）左右者，阴阳之道路也。（左为阳主升，故阳道南行。右为阴主降，
故阴道北行。是为阴阳之道路。如司天在泉之左右四问，亦其义也。）水火者，阴阳之征兆也。（征，证也。兆，见也。
阴阳之征，见于水火；水火之用，见于寒暑。所以阴阳之往复，寒暑彰其兆，即此谓也。上数句，与《阴阳应象大论》
稍同，见阴阳类一。）金木者，生成之终始也。（金主秋，其气收敛而成万物；木主春，其气发扬而生万物，故为生成之
终始。按∶上文水火金木，乃五行之四，各有其用，独不言土何也？盖土德居中，凡此四者，一无土之不可，故兼四气
之用而寄王于四季，是以不可列言也。）气有多少，形有盛衰，上下相召而损益彰矣。（在天之气有多少，故阴阳有三等
之分。在地之形有盛衰，故五行有太少之异。上下相召，即形气相感之谓。盖天气下降，气流于地，地气上升，气腾于
天，升降相因，则气运太过不及胜复微甚之变而损益彰矣。本类诸篇所言者，皆发明损益之义，当详察也。）帝曰∶愿闻
五运之主时也何如？（主四时之令也。）鬼臾区曰∶五气营运，各终期日，非独主时也。（各终期日，谓五运各主期年以
终其日，如甲己之岁、土运统之之类是也，非独主四时而已。）帝曰∶请闻其所谓也。鬼臾区曰∶臣积考太始天元册文曰∶
太虚廖廓，肇基化元，（太始天元册文，盖太古之文，所以纪天元者也。太虚，即周子所谓无极，张子所谓由太虚有天之
名也。廖廓，空而无际之谓。肇，始也。基，立也。化元，造化之本原也。廓，苦郭切。肇音赵。）万物资始，五运终天，
（资始者，万物借化元而始生。终天者，五行终天运而无已也。）布气真灵，总统坤元，（布者，布天元之气，无所不至
也。气有真气，化几是也。物有灵明，良知是也。虽万物形气禀乎天地，然地亦天中之物，故易曰∶大哉干元，万物资
始，乃统天。至哉坤元，万物资生，乃顺承天。又曰∶成象之谓干，效法之为坤。然则坤之元，不外乎干之元也，故曰
总统坤元。）九星悬朗，七曜周旋，（九星者∶天蓬一，天芮二，天冲三，天辅四，天禽五，天心六，天任七，天柱八，
天英九也。见补遗本病论，及详九宫星野图，今奇门阴阳家皆用之。七曜，日月五星也，舜典谓之七政。七者如纬，运
行于天，有迟有速，有顺有逆，故曰周旋。）曰阴曰阳，曰柔曰刚，（阴阳者，天道也。柔刚者，地道也。易系曰∶立天
之道，曰阴与阳；立地之道，曰柔与刚。邵子曰∶天之大，阴阳尽之；地之大，刚柔尽之。故天道资始，阴阳而已；地
道资生，刚柔而已。然刚即阳之道，柔即阴之道，故又曰动静有常，刚柔断矣。此又以阴阳刚柔，合天地而总言之也。）
幽显既位，寒暑弛张，（阳主昼，阴主夜，一日之幽显也。自晦而朔，自弦而望，一月之幽显也。春夏主阳而生长，秋冬
主阴而收藏，一岁之幽显也。幽显既定其位，寒暑从而弛张矣。弛张，往来也。）生生化化，品物咸章。（易曰∶云行雨
施，品物流形。又曰∶天地 ，万物化醇。此所以生生不息，化化无穷，而品物咸章矣。章，昭着也。）臣斯十世，此
之谓也。（言传习之久，凡十世于兹者，此道之谓也。已上诸义，当与阴阳类诸章参看。）
帝曰∶善。何谓气有多少，形有盛衰？鬼臾区曰∶阴阳之气，各有多少，故曰三阴三阳也。形有盛衰，谓五行之治，
各有太过不及也。（此以下皆明形气之盛衰也。阴阳之气各有多少，故厥阴为一阴，少阴为二阴，太阴为三阴，少阳为一
阳，阳明为二阳，太阳为三阳也。形有盛衰，如木有太少角，火有太少征，土有太少宫，金有太少商，水有太少羽，此
五行之治，各有太过不及也。）故其始也，有余而往，不足随之，不足而往，有余从之，（此气运迭为消长也。始，先也。
随，后也。以六十年之常而言，如甲往则乙来，甲为太宫，乙为少商，此有余而往，不足随之也。乙往则丙来，乙为少
商，丙为太羽，此不足而往，有余从之也。岁候皆然。以盈虚之胜负言，如火炎者水必涸，水盛者火必灭，阴衰者阳凑
之，阳衰者阴凑之，皆先往后随之义也。盖气运之消长，有盛必有衰，有胜必有复，往来相因，强弱相加，而变由作矣。）
知迎知随，气可与期。（迎者，迎其至也。随者，随其去也。如时令有盛衰，则候至有迟速，至与不至，必先知之，是知
迎也。气运有胜复，胜微者复微，胜甚者复甚，其微其甚，必先知之，是知随也。知迎知随，则岁气可期，而天和可自
保矣。）应天为天符，承岁为岁直，三合为治。（符，合也。承，下奉上也。直，会也。应天为天符，如丁巳丁亥，木气
合也；戊寅戊申戊子戊午，火气合也；己丑己未，土气合也；乙卯乙酉，金气合也；丙辰丙戌，水气合也。此十二年者，
中运与司天同气，故曰天符。承岁为岁直，如丁卯之岁，木承木也；戊午之岁，火承火也；乙酉之岁，金承金也；丙子
之岁，水承水也；甲辰甲戌己丑己未之岁，土承土也。此以年支与岁，同气相承，故曰岁直，即岁会也。然不分阳年阴
年，但取四正之年为四直承岁，如子午卯酉是也。惟土无定位，寄王于四季之末，各一十八日有奇，则通论承岁，如辰
戌丑未是也，共计八年。三合为治，言天气运气年辰也，凡天符岁会之类，皆不外此三者。若上中下三气俱合，乃为太
一天符，如乙酉岁金气三合，戊午岁火气三合，己丑己未岁土气三合者是也，共四年。上详注，见《图翼》二卷天符岁
会图说。）
帝曰∶上下相召奈何？（此以下皆明上下相召也。）鬼臾区曰∶寒暑燥湿风火，天之阴阳也，三阴三阳上奉之。（寒
暑燥湿风火，六气化于天者也，故为天之阴阳。三阴三阳上奉之，谓厥阴奉风气，少阴奉火气，太阴奉湿气，此三阴也。
少阳奉暑气，阳明奉燥气，太阳奉寒气，此三阳也。）木火土金水火，地之阴阳也，生长化收藏下应之。（木火土金水火，
五行成于地者也，故为地之阴阳。生长化收藏下应之，谓木应生，火应长，土应化，金应收，水应藏也。按∶上文神在
天为风等十句，其在天者止言风热湿燥寒，在地者止言木火土金水；而此二节乃言寒暑燥湿风火，木火土金水火。盖以
在天之热，分为暑火而为六，在地之火，分为君相而为六，此因五行以化六气，而所以有三阴三阳之分也。二火义如下
文。）天以阳生阴长，地以阳杀阴藏。（天为阳，阳主升，升则向生，故天以阳生阴长，阳中有阴也。地为阴，阴主降，
降则向死，故地以阳杀阴藏，阴中有阳也。以藏气纪之，其征可见。如上半年为阳，阳升于上，天气治之，故春生夏长；
下半年为阴，阴降于下，地气治之，故秋收冬藏也。此节详义，又见阴阳类一。）天有阴阳，地亦有阴阳，故阳中有阴，
阴中有阳。（天本阳也，然阳中有阴；地本阴也，然阴中有阳。此阴阳互藏之道，如坎中有奇、离中有偶、水之内明、水
之内暗皆是也。惟阳中有阴，故天气得以下降。阴中有阳，故地气得以上升。此即上下相召之本。地亦有阴阳下，原有
木火土金水火地之阴阳也生长化收藏，共十六字，衍文也，今去之。）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。（应天之气，五行之应天干也。动而不息，以天加地而六甲周旋也。
五岁而右迁，天干之应也，即下文甲己之岁、土运统之之类是也。盖甲乙丙丁戊，竟五运之一周，己庚辛壬癸，又五运
之一周，甲右迁而己来，己在迁而甲来，故五岁而右迁也。应地之气，六气之应地支也。静而守位，以地承天而地支不
动也。六期而环会，地支之周也，即下文子午之岁、上见少阴之类是也。盖子丑寅卯辰巳，终六气之一备，午未申酉戌
亥，又六气之一备，终而复始，故六期而环会。）动静相召，上下相临，阴阳相错，而变由生也。（动以应天，静以应地，
故曰动静，曰上下，无非言天地之合气，皆所以结上文相召之义。）帝曰∶上下周纪，其有数乎？鬼臾区曰∶天以六为节，
地以五为制。（天数五而五阴五阳，故为十干。地数六而六阴六阳，故为十二支。然天干之五，必得地支之六以为节；地
支之六，必得天干之五以为制。而后六甲成，岁气备。又如子午之上为君火，丑未之上为湿土，寅申之上为相火，卯酉
之上为燥金，辰戌之上为寒水，巳亥之上为风木，是六气之在天，而以地支之六为节也。甲己为土运，乙庚为金运，丙
辛为水运，丁壬为木运，戊癸为火运，是五行之在地，而以天干之五为制也。此以地支而应天之六气，以天干而合地之
五行，正其上下相召，以合五六之数也。）周天气者，六期为一备；终地纪者，五岁为一周。（天之六气，各治一岁，故
六期为一备。地之五行，亦各治一岁，故五岁为一周。一曰∶当以周天气者六为句，终地纪者五为句，亦通。谓一岁六
气，各主一步，步各六十日，六六三百六十日，是周天气者六也，故期为一备。一岁五行，各主一运，运七十二日，五
七三百五十，二五一十，亦三百六十日，是终地纪者五也，故岁为一周。此以一岁之五六为言，以合下文一纪一周之数，
尤见亲切。）君火以明，相火以位。（此明天之六气惟火有二之义也。君者上也，相者下也。阳在上者，即君火也。阳在
下者，即相火也。上者应离，阳在外也，故君火以明。下者应坎，阳在内也，故相火以位。火一也，而上下幽显，其象
不同，此其所以有辨也。愚按∶王氏注此曰∶君火在相火之右，但立名于君位不立岁气。又曰∶以名奉天，故曰君火以
（《素问·天元纪大论》全文）
黄帝问道：天有五行，统御五个方位，从而产生寒、暑、燥、湿、风五种气候；人有五脏，化生五气，从而产生喜、怒、思、忧、恐五种情志。（“御”，意为临御、主宰。“位”，指方位。 “化”，指生化作用。天有五行来临御五个方位，所以东方生风，对应木；南方生暑，对应火；中央生湿，对应土；西方生燥，对应金；北方生寒，对应水。人有五脏来化生五气，所以心化生火，其情志为喜；肝化生木，其情志为怒；脾化生土，其情志为思；肺化生金，其情志为忧；肾化生水，其情志为恐，这就是天人相应的道理。《阴阳应象大论》中“思”作“悲”，参见阴阳类第一，又在疾病类第二十六中有详细说明。）医书说五运相互承袭而都主治一定时期，到一个周期结束之日，又周而复始，我已经知道了，希望听听它与三阴三阳的候象是如何结合的？（“论”，即前六节藏象论。 “终期之日，周而复始”，意思是满一年为一个周期然后重新开始。三阴三阳，指六气。这里说气有五运，又有六气，五和六不相等，它们将如何结合呢？）鬼臾区叩头再拜回答说：问得真高明啊！那五运和阴阳，是天地运行的规律，万物的纲纪，变化的根源，生杀的根本起始，神明产生的府库，怎么可以不通晓呢！（这几句与《阴阳应象大论》相同，只是这里多了“五运”二字，详细注释见阴阳类第一。）所以万物生长叫做“化”，（万物的生长，都是阴阳之气的生化作用。）事物发展到极点叫做“变”，（盛极必衰，衰极复盛，所以事物到了极点必然发生变化。《六微旨大论》说：事物的生长源于化，事物的极端源于变，变化相互迫近，是成败的原因。《五常政大论》说：气开始则生化，气散布则成形，气布散则繁茂养育，气终结则形象改变。）阴阳不可测度叫做“神”，（不是人为却自然如此叫做不可测度，所以称为神。这是从天道方面来说的。）神的作用没有固定方式叫做“圣”。（神的作用，变化不可测度，所以称为无方。无方，是大而化之的称呼。《南华经·天运篇》说：无方的传授，顺应事物而没有穷尽。所以称为圣。这是从人道方面来说的。）那变化的功用，（用，指功用。天地阴阳之道，有体有用。阴阳是变化的本体；变化是阴阳的功用。以下承接上文来阐明神用的道理。）在天表现为玄妙，（玄，深远的意思。天道无穷无尽，所以在天表现为玄。）在人表现为道，（道，是众妙之称。只有人能够运用它，所以在人表现为道。）在地表现为化生，（化，化生。万物的生息出自大地，所以在地表现为化。）化生五味，（由化而生出物体，有了物体就有味道，所以化生五味，出自大地。）道生智慧，（有道则有所作为，有所作为则有智慧，所以道生智慧，存乎于人。）玄生神。（玄远则不可测度，不可测度则神存在，所以玄生神，本乎于天。）神在天表现为风，在地表现为木；（这以下都在讲神化的功用。神以气而言，所以在天的无形者为风，则在地的有形者为木，风和木同气，这是东方的化育。其余仿照此例。）在天表现为热，在地表现为火；（热与火同气，这是南方的化育。）在天表现为湿，在地表现为土；（湿与土同气，这是中央的化育。）在天表现为燥，在地表现为金；（燥与金同气，这是西方的化育。）在天表现为寒，在地表现为水。（寒与水同气，这是北方的化育。从天在玄到这里，与《五营运大论》相同，见藏象类第六。）所以在天为气，在地成形，（气即上文的风、热、湿、燥、寒，形即上文的木、火、土、金、水，这里举五行的大者来说，以显示万物的生长，也没有不具质于地而气行于天的。）形气相互感应而化生万物了。（形，属阴。气，属阳。形气相互感应，就是阴阳结合，结合就能化生万物。所以《宝命全角论》说：天地合气，命之曰人。正是这个意思。）然而天地，是万物的上下方。（天覆盖它，所以在上。地承载它，所以在下。如果从司天在泉的角度说，也分为上下。）左右，是阴阳的道路。（左为阳主升，所以阳道向南行。右为阴主降，所以阴道向北行。这是阴阳的道路。如司天在泉的左右四间气，也是这个道理。）水火，是阴阳的征兆。（征，证验。兆，显现。阴阳的征验，见于水火；水火的功用，见于寒暑。所以阴阳的往复，寒暑彰显了它的征兆，说的就是这个意思。上面几句，与《阴阳应象大论》稍有不同，见阴阳类第一。）金木，是生成的终始。（金主管秋季，其气收敛而成全万物；木主管春季，其气发扬而生出万物，所以是生成的终始。按：上文水火金木，是五行的四个，各有其用，唯独不说土为什么呢？因为土德居中，凡是这四者，无一离开土不可以，所以兼有四气之用而寄旺于四季之末，因此不能单独列出来说。）气有多少，形有盛衰，上下相互感召而损益就显著了。（在天的气有多少之分，所以阴阳有三等之分。在地的形有盛衰之别，所以五行有太少之异。上下相召，就是形气相感的意思。盖天气下降，气流于地，地气上升，气腾于天，升降互为因果，那么气运太过、不及、胜复的微小显著的变化以及损益就显著了。本类各篇所说的，都是阐明损益的意义，应当详细考察。）黄帝说：希望听听五运主时是怎样的？（主管四时的时令。）鬼臾区说：五气营运，各自完成一个周期日数，不仅仅主管四时。（各自完成一个周期日数，意思是五运各自主管一年以完成其日数，如甲己之年，土运统领之类就是这样，不仅仅主管四时而已。）黄帝说：请讲讲这是什么意思。鬼臾区说：臣长期考证《太始天元册》的文辞说：太虚辽阔，开始建立化元，（《太始天元册》文，大概是太古的文章，用来记载天元的。太虚，就是周敦颐所说的无极，张载所说的由太虚有天之名。廖廓，空阔无际的意思。肇，开始。基，建立。化元，造化的本源。廓，音苦郭切。肇，音赵。）万物借以开始，五运终天，（资始，是万物借助化元而开始生长。终天，是五行终天运行而没有止境。）布散真气灵明，总领坤元，（布，是布散天元之气，无所不到。气有真气，化机是这样。物有灵明，良知是这样。虽然万物形气禀受于天地，但地也是天中的物体，所以《易经》说：大哉乾元，万物资始，乃统天。至哉坤元，万物资生，乃顺承天。又说：成象之谓干，效法之为坤。那么坤的元，不外乎干的元，所以说总统坤元。）九星高悬明朗，七曜周旋运行，（九星：天蓬一，天芮二，天冲三，天辅四，天禽五，天心六，天任七，天柱八，天英九。见补遗本病论，及详九宫星野图，现在奇门阴阳家都用它。七曜，日月五星，舜典称为七政。七者像纬线，运行于天，有迟有速，有顺有逆，所以叫周旋。）说是阴说是阳，说是柔说是刚，（阴阳，是天道的原则。柔刚，是地道的原则。《易经·系辞》说：立天之道，曰阴与阳；立地之道，曰柔与刚。邵雍说：天之大，阴阳尽之；地之大，刚柔尽之。所以天道资始，不过是阴阳罢了；地道资生，不过是刚柔罢了。然而刚就是阳的道理，柔就是阴的道理，所以又说动静有常，刚柔断矣。这里又是把阴阳刚柔，合天地而总括来说的。）幽显既已定位，寒暑弛张往来，（阳主昼，阴主夜，是一日的幽显。自晦到朔，自弦到望，是一月的幽显。春夏主阳而生长，秋冬主阴而收藏，是一岁的幽显。幽显既定其位，寒暑随之弛张。弛张，往来之意。）生生不息，化化无穷，各类事物都昭显着。（《易经》说：云行雨施，品物流形。又说：天地絪缊，万物化醇。这就是生生不息，化化无穷，而各类事物都昭显着。章，昭着的意思。）臣传承十代，说的就是这个。（言传习之久，凡十代于此，说的就是这个道理。以上各种意义，应当与阴阳类各章参看。）
黄帝说：好。什么叫气有多少，形有盛衰？鬼臾区说：阴阳之气，各有多少之分，所以叫三阴三阳。形有盛衰，是指五行的治理，各有太过和不及。（这以下都在说明形气的盛衰。阴阳之气各有多少，所以厥阴为一阴，少阴为二阴，太阴为三阴，少阳为一阳，阳明为二阳，太阳为三阳。形有盛衰，如木有太少角，火有太少徵，土有太少宫，金有太少商，水有太少羽，这是五行的治理，各有太过和不及。）所以起初，有余而来，不足随之，不足而来，有余跟随其后，（这是气运交替消长。始，先。随，后。以六十年的常规来说，如甲年来则乙年来，甲为太宫，乙为少商，这是有余而来，不足随之。乙年来则丙年来，乙为少商，丙为太羽，这是不足而来，有余跟随。岁候都是这样。从盈虚胜负来说，如火炎则水必干，水盛则火必灭，阴衰则阳凑之，阳衰则阴凑之，都是先往后随的意思。盖气运的消长，有盛必有衰，有胜必有复，往来相因，强弱相加，而变化由此产生。）知道迎接和跟随，就可以预测气运。（迎，是迎接它的到来。随，是跟随它的离去。如时令有盛衰，则候至有迟速，至与不至，必须预先知道，这是知迎。气运有胜复，胜微者复微，胜甚者复甚，其微其甚，必须预先知道，这是知随。知迎知随，则岁气可以预测，天和自然可以保全。）应天为天符，承岁为岁直，三合为治。（符，合。承，下奉上。直，会。应天为天符，如丁巳、丁亥，木气合；戊寅、戊申、戊子、戊午，火气合；己丑、己未，土气合；乙卯、乙酉，金气合；丙辰、丙戌，水气合。这十二年，中运与司天同气，所以叫天符。承岁为岁直，如丁卯年，木承木；戊午年，火承火；乙酉年，金承金；丙子年，水承水；甲辰、甲戌、己丑、己未年，土承土。这是以年支与岁运同气相承，所以叫岁直，即岁会。但不分阳年阴年，只取四正之年为四直承岁，如子午卯酉是。惟土无定位，寄旺于四季之末，各十八日多，则通论承岁，如辰戌丑未是，共计八年。三合为治，言天气运气年辰，凡天符岁会之类，都不外乎这三者。若上中下三气俱合，就是太一天符，如乙酉年金气三合，戊午年火气三合，己丑己未年土气三合是，共四年。上面详细注释，见《图翼》二卷天符岁会图说。）
黄帝说：上下相召是怎么回事？（这以下都在说明上下相召。）鬼臾区说：寒暑燥湿风火，是天的阴阳，三阴三阳上奉之。（寒暑燥湿风火，六气化于天，所以是天的阴阳。三阴三阳上奉之，指厥阴奉风气，少阴奉火气，太阴奉湿气，这三阴。少阳奉暑气，阳明奉燥气，太阳奉寒气，这三阳。）木火土金水火，是地的阴阳，生长化收藏下应之。（木火土金水火，五行成于地，所以是地的阴阳。生长化收藏下应之，指木应生，火应长，土应化，金应收，水应藏。按：上文神在天为风等十句，其在天的只说风热湿燥寒，在地的只说木火土金水；而这二节却说寒暑燥湿风火，木火土金水火。盖因为在天的热，分为暑火而为六，在地的火，分为君相而为六，这是因五行以化六气，而所以有三阴三阳之分。二火的义理如下文。）天以阳生阴长，地以阳杀阴藏。（天为阳，阳主升，升则向生，所以天以阳生阴长，阳中有阴。地为阴，阴主降，降则向死，所以地以阳杀阴藏，阴中有阳。以脏气纪之，其征可见。如上半年为阳，阳升于上，天气治之，所以春生夏长；下半年为阴，阴降于下，地气治之，所以秋收冬藏。这一节的详细义理，又见阴阳类第一。）天有阴阳，地亦有阴阳，所以阳中有阴，阴中有阳。（天本阳，然而阳中有阴；地本阴，然而阴中有阳。这是阴阳互藏的道理，如坎中有奇、离中有偶、水之内明、水之内暗皆是。惟阳中有阴，所以天气得以下降。阴中有阳，所以地气得以上升。这就是上下相召的根本。地亦有阴阳下，原有“木火土金水火地之阴阳也生长化收藏”共十六字，是衍文，现在去掉。）所以要想知道天地的阴阳，应天之气，动而不息，所以五岁而右迁；应地之气，静而守位，所以六期而环会。（应天之气，是五行应天干。动而不息，是以天加地而六甲周旋。五岁而右迁，是天干之应，即下文甲己之年、土运统领之类。盖甲乙丙丁戊，竟五运之一周，己庚辛壬癸，又五运之一周，甲右迁而己来，己在迁而甲来，所以五岁而右迁。应地之气，是六气应地支。静而守位，是以地承天而地支不动。六期而环会，是地支之周，即下文子午之年、上见少阴之类。盖子丑寅卯辰巳，终六气之一备，午未申酉戌亥，又六气之一备，终而复始，所以六期而环会。）动静相互感召，上下相互临近，阴阳相互交错，而变化由此产生。（动以应天，静以应地，所以说动静，说上下，无非是说天地的合气，都是为了总结上文相召的意义。）
黄帝说：上下周纪，有定数吗？鬼臾区说：天以六为节，地以五为制。（天数五而有五阴五阳，所以为十干。地数六而有六阴六阳，所以为十二支。然而天干之五，必须得到地支之六以为节；地支之六，必须得到天干之五以为制。而后六甲成，岁气备。又如子午之上为君火，丑未之上为湿土，寅申之上为相火，卯酉之上为燥金，辰戌之上为寒水，巳亥之上为风木，这是六气在天，而以地支之六为节。甲己为土运，乙庚为金运，丙辛为水运，丁壬为木运，戊癸为火运，这是五行在地，而以天干之五为制。这是以地支应天之六气，以天干合地之五行，正是其上下相召，以合五六之数。）周天气者，六期为一备；终地纪者，五岁为一周。（天之六气，各治一岁，所以六期为一备。地之五行，亦各治一岁，所以五岁为一周。一说：应当以“周天气者六”为句，“终地纪者五”为句，也通。谓一岁六气，各主一步，步各六十日，六六三百六十日，是周天气者六，所以期为一备。一岁五行，各主一运，运七十二日，五七三百五十，二五一十，亦三百六十日，是终地纪者五，所以岁为一周。这是以一岁的五六来说，以合下文一纪一周之数，尤其显得亲切。）君火以明，相火以位。（这是说明天的六气只有火有两种。君者上，相者下。阳在上者，即君火。阳在下者，即相火。上者应离，阳在外，所以君火以明。下者应坎，阳在内，所以相火以位。火一也，而上下幽显，其象不同，这就是所以有辨别。我按：王氏注此说：君火在相火之右，但立名于君位不立岁气。又说：以名奉天，所以叫君火以
(Full text of *Suwen: Treatise on the Great Principle of Heaven and Origin*)
Huangdi asked, "Heaven has the Five Phases (Wu Xing), which govern five directions, thereby generating the climatic factors of Cold (Han), Heat/Shum (Shu), Dryness (Zao), Dampness (Shi), and Wind (Feng). Humans have the Zang-Five Organs (Zang-Wu), which transform into Five Qi, thereby generating the emotional responses of Joy (Xi), Anger (Nu), Pensive thought (Si), Worry (You), and Fear (Kong)." ("Yu" means to govern or oversee. "Wei" refers to direction. "Hua" refers to bio-transformation. Heaven's Five Phases oversee the five directions; thus, the East generates Wind, corresponding to Wood; the South generates Heat, corresponding to Fire; the Center generates Dampness, corresponding to Earth; the West generates Dryness, corresponding to Metal; and the North generates Cold, corresponding to Water. Humans' Zang-Five Organs transform into Five Qi; thus, the Heart transforms into Fire, with its emotion being Joy; the Liver transforms into Wood, with its emotion being Anger; the Spleen transforms into Earth, with its emotion being Pensive thought; the Lungs transform into Metal, with its emotion being Worry; and the Kidneys transform into Water, with its emotion being Fear. This illustrates the correspondence between Heaven and Humanity. In the *Treatise on Yin-Yang and Correspondences*, "Si" is rendered as "Grief"; see Yin-Yang Category I, and further details in Disease Category XXVI.) Medical texts state that the Five Movements (Wu Yun) succeed one another and each governs a specific period. At the end of the cycle, it repeats itself. I already understand this, but I wish to hear how it combines with the manifestations of the Three Yin and Three Yang (San Yin San Yang)." ("Lun" refers to the previous six sections on Zang-Five Manifestations. "At the end of the cycle, it repeats itself" means that after one full year, the cycle restarts. The Three Yin and Three Yang refer to the Six Qi. Here it says there are Five Movements of Qi, and also Six Qi. Since five and six are unequal, how will they combine?" Gui Yuzhou bowed deeply and replied twice, "What an insightful question! The Five Movements and Yin-Yang are the Way of Heaven and Earth, the guidelines for all things, the parents of change, the origin of life and death, and the repository of spiritual illumination. How could one not understand them?" (These sentences are identical to those in the *Treatise on Yin-Yang and Correspondences*, except for the addition of "Five Movements." For detailed notes, see Yin-Yang Category I.) Therefore, the generation of things is called 'Transformation' (Hua). (The generation of all things is due to the bio-transformation of Yin-Yang Qi.) When things reach their extreme, it is called 'Change' (Bian). (When prosperity reaches its peak, decline follows; when decline reaches its extreme, prosperity returns. Thus, when things reach their extreme, they must change. The *Treatise on the Subtle Principles of the Six* states: 'The generation of things comes from Transformation; the extremity of things comes from Change. The mutual pressure of Transformation and Change is the cause of success and failure.' The *Treatise on the Five Constant Administrations* states: 'When Qi begins, there is bio-transformation; when Qi scatters, there is form; when Qi spreads, there is abundant nourishment; when Qi ends, there is transformation of image.') When Yin-Yang cannot be measured, it is called 'Spirit/Divinity' (Shen). (That which occurs without human intervention is called immeasurable, hence it is called Shen. This refers to the Way of Heaven.) When the use of Shen has no fixed method, it is called 'Sagehood' (Sheng). (The function of Shen involves unpredictable changes, hence it is called 'no fixed method' (Wu Fang). 'No fixed method' is a term for great and transformative power. The *Nanhua Jing: Chapter on Heavenly Movement* states: 'The transmission of no fixed method responds to things without limit.' Hence it is called Sagehood. This refers to the Way of Humanity.) As for the function of change: (Function refers to efficacy. The Way of Heaven and Earth's Yin-Yang has both substance (Ti) and function (Yong). Yin-Yang is the substance of change; change is the function of Yin-Yang. The following elaborates on the principle of Shen's function.) In Heaven, it manifests as Profound Mystery (Xuan). (Xuan means profound and distant. The Way of Heaven is infinite, hence in Heaven it is Profound.) In Humans, it manifests as the Way (Dao). (Dao is the name for all wonders. Only humans can utilize it, hence in humans it is Dao.) On Earth, it manifests as Transformation (Hua). (Hua means bio-generation. The growth and sustenance of things come from Earth, hence on Earth it is Transformation.) Transformation generates the Five Flavors. (From transformation comes matter; with matter comes flavor. Thus, Transformation generates the Five Flavors, originating from Earth.) The Way generates Wisdom. (With Dao, there is action; with action, there is wisdom. Thus, the Way generates Wisdom, residing in humans.) The Profound generates Spirit. (Profound implies immeasurability; immeasurability implies the presence of Spirit. Thus, the Profound generates Spirit, rooted in Heaven.) Spirit in Heaven manifests as Wind; on Earth, it manifests as Wood. (The following all discuss the function of Shen's transformation. Shen is discussed in terms of Qi. Thus, the formless in Heaven is Wind, and the formed on Earth is Wood. Wind and Wood share the same Qi, representing the transformation of the East. The rest follow this pattern.) Spirit in Heaven manifests as Heat; on Earth, it manifests as Fire. (Heat and Fire share the same Qi, representing the transformation of the South.) Spirit in Heaven manifests as Dampness; on Earth, it manifests as Earth. (Dampness and Earth share the same Qi, representing the transformation of the Center.) Spirit in Heaven manifests as Dryness; on Earth, it manifests as Metal. (Dryness and Metal share the same Qi, representing the transformation of the West.) Spirit in Heaven manifests as Cold; on Earth, it manifests as Water. (Cold and Water share the same Qi, representing the transformation of the North. From 'In Heaven it is Profound' to here, it is identical to the *Treatise on the Five Movements*, see Zang-Five Category VI.) Therefore, in Heaven it is Qi, and on Earth it takes Form. (Qi refers to the Wind, Heat, Dampness, Dryness, and Cold mentioned above; Form refers to the Wood, Fire, Earth, Metal, and Water mentioned above. This highlights the Five Phases to show that the generation of all things relies on substance grounded in Earth and Qi circulating in Heaven.) Form and Qi interact and mutually influence each other, thereby bio-generating all things. (Form is Yin. Qi is Yang. The interaction of Form and Qi is the union of Yin and Yang. Union leads to the bio-generation of all things. Thus, the *Treatise on Preserving Life and Completing Vitality* states: 'The combination of Heaven and Earth Qi is called Human.' This is precisely the meaning.) However, Heaven and Earth are the upper and lower containers of all things. (Heaven covers them, so it is above. Earth carries them, so it is below. If viewed from the perspective of Si Tian (Chief Qi) and Zai Quan (Subterranean Qi), they are also upper and lower.) Left and Right are the pathways of Yin and Yang. (Left belongs to Yang and governs ascending, so the Yang pathway moves southward. Right belongs to Yin and governs descending, so the Yin pathway moves northward. These are the pathways of Yin and Yang. This also applies to the four intercalary Qi positions of Si Tian and Zai Quan.) Water and Fire are the omens/signs (Zheng Zhao) of Yin and Yang. ('Zheng' means evidence. 'Zhao' means manifestation. The signs of Yin and Yang are seen in Water and Fire; the functions of Water and Fire are seen in Cold and Heat. Thus, the recurrence of Yin and Yang is manifested by Cold and Heat, which is what is meant here. The above sentences are slightly different from the *Treatise on Yin-Yang and Correspondences*; see Yin-Yang Category I.) Metal and Wood are the beginning and end of generation and completion. (Metal governs Autumn; its Qi converges to complete all things. Wood governs Spring; its Qi expands to generate all things. Thus, they are the beginning and end of generation and completion. Note: The above mentions Water, Fire, Metal, and Wood, the four of the Five Phases, each with its own function. Why is Earth not mentioned? Because Earth's virtue is central. All four cannot exist without Earth. Thus, Earth shares the functions of the four Qi and resides dominantly at the end of each season. Therefore, it cannot be listed separately.) Qi has degrees of abundance, and Form has phases of prosperity and decline. The mutual attraction of Upper and Lower makes gains and losses apparent. (Qi in Heaven has degrees of abundance, hence Yin and Yang are divided into three levels. Form on Earth has phases of prosperity and decline, hence the Five Phases have differences of Excess (Tai) and Deficiency (Shao). Mutual attraction of Upper and Lower refers to the interaction of Form and Qi. Heaven's Qi descends, flowing into Earth; Earth's Qi ascends, rising to Heaven. Ascending and descending are causally linked, making the variations of Qi movement—Excess, Deficiency, Overcoming, and Repayment—more or less apparent, and gains and losses become clear. The chapters in this category elaborate on the meaning of gains and losses and should be studied carefully.) Huangdi said, "I wish to hear how the Five Movements govern the seasons." (Governing the seasonal commands.) Gui Yuzhou said, "The Five Qi circulate and operate, each completing its cycle over a year. They do not merely govern the seasons." (Completing its cycle over a year means each of the Five Movements governs for a full year to complete its days, such as Jia and Ji years being governed by Earth Movement, etc., not just governing the four seasons.) Huangdi said, "Please explain what you mean." Gui Yuzhou said, "This humble servant has long examined the text of the *Tai Shi Tian Yuan Ce* (Record of the Primordial Heavenly Origin): 'The Great Void is vast and boundless, initiating the foundation of Bio-Origin. (The *Tai Shi Tian Yuan Ce* is likely an ancient text recording Heavenly Origin. 'Great Void' is what Zhou Dunyi calls Wuji (Non-Limit) and Zhang Zai calls 'from the Great Void comes the name of Heaven.' 'Liao Kuo' means empty and boundless. 'Zhao' means begin. 'Ji' means establish. 'Hua Yuan' is the root of creation. Pronunciation: Kuo sounds like 'ku guo'; Zhao sounds like 'zhao'.) All things borrow from it to begin; the Five Movements traverse Heaven endlessly. (Borrowing to begin means all things start growing by borrowing from the Bio-Origin. Traversing Heaven endlessly means the Five Phases move through Heaven without cessation.) Distributing True Qi and Spiritual Awareness, it presides over Kun Yuan. (Distributing means spreading Heavenly Qi everywhere. Qi includes True Qi, and the mechanism of transformation is thus. Things have spiritual awareness, akin to innate knowing. Although all things receive form and Qi from Heaven and Earth, Earth is also an object within Heaven. Thus, the *I Ching* says: 'Great indeed is Qian Yuan, by which all things begin; it unifies Heaven. Supreme indeed is Kun Yuan, by which all things are born; it follows and receives Heaven.' It also says: 'Forming images is called Qian; imitating patterns is called Kun.' Thus, Kun's Yuan is no different from Qian's Yuan, hence it is said to preside over Kun Yuan.) Nine Stars hang bright; Seven Luminaries revolve. (Nine Stars: Tian Peng 1, Tian Rui 2, Tian Chong 3, Tian Fu 4, Tian Qin 5, Tian Xin 6, Tian Ren 7, Tian Zhu 8, Tian Ying 9. See Supplementary Text on Root Diseases and detailed Nine Palaces Star Field Diagrams, used by modern Qimen Dunjia practitioners. Seven Luminaries refer to the Sun, Moon, and five planets, called Seven Policies in the *Book of Shun*. The seven move like stars in the sky, with varying speeds and directions, hence 'revolving'.) It is called Yin, it is called Yang; it is called Soft, it is called Hard. (Yin and Yang are the principles of Heaven. Soft and Hard are the principles of Earth. The *I Ching Commentary* states: 'Establishing the Way of Heaven is Yin and Yang; establishing the Way of Earth is Soft and Hard.' Shao Yong said: 'The greatness of Heaven is exhausted by Yin and Yang; the greatness of Earth is exhausted by Soft and Hard.' Thus, Heaven's Way provides beginnings through Yin and Yang alone; Earth's Way provides birth through Soft and Hard alone. However, Hard is the way of Yang, and Soft is the way of Yin. Hence it is also said: 'Movement and stillness have constancy; Hard and Soft determine outcomes.' Here, Yin-Yang and Soft-Hard are combined to summarize Heaven and Earth.) Darkness and Light are positioned; Cold and Heat expand and contract. (Yang governs day, Yin governs night—the darkness and light of a day. From the last day of the month to the new moon, from the quarter moons to the full moon—the darkness and light of a month. Spring and Summer govern Yang and growth; Autumn and Winter govern Yin and storage—the darkness and light of a year. Once darkness and light are positioned, Cold and Heat follow in expansion and contraction. Expansion and contraction refer to coming and going.) Generation upon generation, transformation upon transformation; all categories of things are clearly manifested. (The *I Ching* says: 'Clouds move, rain is given; categories of things flow and take shape.' It also says: 'Heaven and Earth intertwine, all things transform purely.' This is why generation is endless, transformation is infinite, and all categories of things are clearly manifested. 'Zhang' means clearly manifested.) My lineage has transmitted this for ten generations; this is what is meant." (Long transmission of words and practice, spanning ten generations, refers to this Dao. The above meanings should be cross-referenced with the chapters in Yin-Yang Category.)
Huangdi said, "Excellent. What is meant by 'Qi has degrees of abundance, and Form has phases of prosperity and decline'?" Gui Yuzhou said, "Yin and Yang Qi each have degrees of abundance, hence they are called Three Yin and Three Yang. Form having phases of prosperity and decline refers to the governance of the Five Phases, each having Excess (Tai Guo) and Deficiency (Bu Ji). (The following explains the prosperity and decline of Form and Qi. Yin and Yang Qi have varying degrees of abundance, hence Jue Yin is First Yin, Shao Yin is Second Yin, Tai Yin is Third Yin; Shao Yang is First Yang, Yang Ming is Second Yang, Tai Yang is Third Yang. Form has prosperity and decline, such as Wood having Shao/Tai Jue, Fire having Shao/Tai Zhi, Earth having Shao/Tai Gong, Metal having Shao/Tai Shang, Water having Shao/Tai Yu. This is the governance of the Five Phases, each having Excess and Deficiency.) Thus, initially, where there is Excess, Deficiency follows; where there is Deficiency, Excess succeeds it. (This refers to the alternating waxing and waning of Qi movement. 'Shi' means first/prior. 'Sui' means following/later. Speaking of the sixty-year cycle: when Jia comes, Yi follows; Jia is Tai Gong, Yi is Shao Shang. This is Excess coming, followed by Deficiency. When Yi comes, Bing follows; Yi is Shao Shang, Bing is Tai Yu. This is Deficiency coming, followed by Excess. This applies to all yearly climates. Speaking of surplus and deficit victory: where Fire blazes, Water must dry up; where Water is abundant, Fire must extinguish; where Yin declines, Yang gathers; where Yang declines, Yin gathers. All these follow the meaning of prior leading and subsequent following. The waxing and waning of Qi movement implies that where there is prosperity, there is decline; where there is overcoming, there is repayment. They follow each other, strength and weakness add up, and changes arise.) Knowing how to welcome and follow allows one to predict the Qi. (Welcoming means welcoming its arrival. Following means following its departure. If seasonal climates have prosperity and decline, the arrival of Qi indicators may be early or late. One must know beforehand whether it arrives or not; this is knowing how to welcome. Qi movement has overcoming and repayment; minor overcoming brings minor repayment, major overcoming brings major repayment. One must know beforehand whether it is minor or major; this is knowing how to follow. Knowing how to welcome and follow allows one to predict yearly Qi, and heavenly harmony can be preserved.) Responding to Heaven makes it Tian Fu (Heavenly符); Concurring with the Year makes it Sui Zhi (Yearly Direct); The Triple Combination governs treatment. ('Fu' means match/coincide. 'Cheng' means receiving from above. 'Zhi' means meeting/converging. Responding to Heaven makes Tian Fu: e.g., Ding Si and Ding Hai years, Wood Qi coincides; Wu Yin, Wu Shen, Wu Zi, Wu Wu years, Fire Qi coincides; Ji Chou, Ji Wei years, Earth Qi coincides; Yi Mao, Yi You years, Metal Qi coincides; Bing Chen, Bing Xu years, Water Qi coincides. In these twelve years, the Central Movement matches the Si Tian Qi, hence called Tian Fu. Concurring with the Year makes Sui Zhi: e.g., Ding Mao year, Wood concurs with Wood; Wu Wu year, Fire concurs with Fire; Yi You year, Metal concurs with Metal; Bing Zi year, Water concurs with Water; Jia Chen, Jia Xu, Ji Chou, Ji Wei years, Earth concurs with Earth. This is because the Year Branch and Year Movement share the same Qi, hence called Sui Zhi, also known as Sui Hui (Year Meeting). It does not distinguish between Yang and Yin years, but only takes the four cardinal years (Zi, Wu, Mao, You) as the four direct concurring years. Earth has no fixed position, residing dominantly at the end of each season for eighteen days plus, so generally discussing concurring years includes Chen, Xu, Chou, Wei, totaling eight years. Triple Combination governs treatment, referring to the coordination of Heaven's Qi, Movement Qi, and Year. All cases of Tian Fu and Sui Hui fall within these three categories. If Upper, Middle, and Lower Qi all coincide, it is called Tai Yi Tian Fu (Supreme One Heavenly符), e.g., Yi You year Metal Triple Combination, Wu Wu year Fire Triple Combination, Ji Chou/Ji Wei year Earth Triple Combination, totaling four years. Detailed notes above, see *Tu Yi* Vol. 2, Tian Fu Sui Hui Diagram Explanation.)
Huangdi said, "How does the mutual attraction of Upper and Lower work?" (The following explains the mutual attraction of Upper and Lower.) Gui Yuzhou said, "Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin and Yang of Heaven; the Three Yin and Three Yang receive them from above. (Cold, Heat, Dryness, Dampness, Wind, and Fire are the Six Qi transformed in Heaven, hence the Yin and Yang of Heaven. The Three Yin and Three Yang receive them from above: Jue Yin receives Wind Qi, Shao Yin receives Fire Qi, Tai Yin receives Dampness Qi—these are the Three Yin. Shao Yang receives Summer Heat Qi, Yang Ming receives Dryness Qi, Tai Yang receives Cold Qi—these are the Three Yang.) Wood, Fire, Earth, Metal, Water, and Fire are the Yin and Yang of Earth; Growth, Flourishing, Transformation, Harvesting, and Storage respond to them from below. (Wood, Fire, Earth, Metal, Water, and Fire are the Five Phases formed on Earth, hence the Yin and Yang of Earth. Growth, Flourishing, Transformation, Harvesting, and Storage respond from below: Wood corresponds to Growth, Fire to Flourishing, Earth to Transformation, Metal to Harvesting, Water to Storage. Note: In the previous ten sentences regarding Spirit in Heaven as Wind, etc., the heavenly aspects only mention Wind, Heat, Dampness, Dryness, Cold, and the earthly aspects only mention Wood, Fire, Earth, Metal, Water. But these two sections mention Cold, Heat, Dryness, Dampness, Wind, Fire, and Wood, Fire, Earth, Metal, Water, Fire. This is because the Heat in Heaven is divided into Summer Heat and Fire to make six, and the Fire on Earth is divided into Ministerial Fire and Sovereign Fire to make six. This is transforming the Five Phases into Six Qi, hence the division into Three Yin and Three Yang. The meaning of the two Fires is explained below.) Heaven uses Yang to generate and Yin to flourish; Earth uses Yang to kill and Yin to store. (Heaven is Yang; Yang governs ascending. Ascending leads to generation, so Heaven uses Yang to generate and Yin to flourish, containing Yin within Yang. Earth is Yin; Yin governs descending. Descending leads to death, so Earth uses Yang to kill and Yin to store, containing Yang within Yin. Observing the Zang-Five Qi, this signification is visible. The first half of the year is Yang; Yang ascends upward, governed by Heaven's Qi, hence Spring generates and Summer flourishes. The second half of the year is Yin; Yin descends downward, governed by Earth's Qi, hence Autumn harvests and Winter stores. The detailed meaning of this section is also found in Yin-Yang Category I.) Heaven has Yin and Yang, and Earth also has Yin and Yang. Thus, Yang contains Yin, and Yin contains Yang. (Heaven is fundamentally Yang, yet contains Yin within it; Earth is fundamentally Yin, yet contains Yang within it. This is the principle of mutual containment of Yin and Yang, such as Kan containing odd lines, Li containing even lines, brightness within water, darkness within water. Because Yang contains Yin, Heaven's Qi can descend. Because Yin contains Yang, Earth's Qi can ascend. This is the root of the mutual attraction of Upper and Lower. Below 'Earth also has Yin and Yang,' the original text had sixteen characters: 'Wood, Fire, Earth, Metal, Water, Fire, Earth's Yin and Yang, Growth, Flourishing, Transformation, Harvesting, Storage.' These are interpolations and have been removed.) Therefore, to know the Yin and Yang of Heaven and Earth: Qi responding to Heaven moves and never rests, hence it shifts right every five years; Qi responding to Earth is still and holds its position, hence it completes a cycle every six periods. (Qi responding to Heaven refers to the Five Phases responding to the Heavenly Stems. Moving and never resting refers to the rotation of the Six Jia cycles adding Heaven to Earth. Shifting right every five years is the response of Heavenly Stems, i.e., the following example: Jia and Ji years are governed by Earth Movement. After Jia, Yi, Bing, Ding, Wu complete one cycle of Five Movements, then Ji, Geng, Xin, Ren, Gui complete another cycle. As Jia shifts right, Ji comes; as Ji shifts, Jia comes. Hence it shifts right every five years. Qi responding to Earth refers to the Six Qi responding to the Earthly Branches. Still and holding position refers to Earth receiving Heaven while Earthly Branches remain stationary. Completing a cycle every six periods is the cycle of Earthly Branches, i.e., the following example: Zi and Wu years, Upper sees Shao Yin. After Zi, Chou, Yin, Mao, Chen, Si complete one set of Six Qi, then Wu, Wei, Shen, You, Xu, Hai complete another set. Ending and restarting, hence it completes a cycle every six periods.) Movement and stillness attract each other; Upper and Lower approach each other; Yin and Yang interlace, and changes arise from this. (Movement responds to Heaven, stillness responds to Earth. Hence 'movement and stillness,' 'upper and lower' all refer to the combining Qi of Heaven and Earth, concluding the meaning of mutual attraction mentioned above.)
Huangdi said, "Regarding the cycles of Upper and Lower, is there a numerical order?" Gui Yuzhou said, "Heaven uses six as its rhythm; Earth uses five as its system. (Heaven's number is five, with five Yin and five Yang, hence the Ten Heavenly Stems. Earth's number is six, with six Yin and six Yang, hence the Twelve Earthly Branches. However, Heaven's five must obtain Earth's six as its rhythm; Earth's six must obtain Heaven's five as its system. Only then are the Six Jia completed, and yearly Qi prepared. For example, above Zi and Wu is Sovereign Fire; above Chou and Wei is Damp Earth; above Yin and Shen is Ministerial Fire; above Mao and You is Dry Metal; above Chen and Xu is Cold Water; above Si and Hai is Wind Wood. This is Six Qi in Heaven, using Earth's six as its rhythm. Jia and Ji are Earth Movement; Yi and Geng are Metal Movement; Bing and Xin are Water Movement; Ding and Ren are Wood Movement; Wu and Gui are Fire Movement. This is Five Phases on Earth, using Heaven's five as its system. This uses Earthly Branches to correspond to Heaven's Six Qi, and Heavenly Stems to combine with Earth's Five Phases, precisely their mutual attraction of Upper and Lower, combining the numbers five and six.) Circulating Heaven's Qi, six periods constitute one complete set; Ending Earth's Chronicle, five years constitute one cycle. (Heaven's Six Qi each govern one year, hence six periods constitute one complete set. Earth's Five Phases each govern one year, hence five years constitute one cycle. Another interpretation: It should be read as 'Circulating Heaven's Qi, six...' and 'Ending Earth's Chronicle, five...'. This is also valid. It means one year has Six Qi, each governing one step, each step sixty days. Six times sixty is three hundred sixty days; this is circulating Heaven's Qi six times, hence the period is one complete set. One year has Five Phases, each governing one Movement, each Movement seventy-two days. Five times seventy-two is three hundred sixty days; this is ending Earth's Chronicle five times, hence the year is one cycle. This speaks of the five and six of one year to align with the ji and zhou numbers below, showing particular relevance.) Sovereign Fire illuminates; Ministerial Fire maintains its position. (This explains why Heaven's Six Qi have only two types of Fire. Sovereign is above; Minister is below. Yang above is Sovereign Fire. Yang below is Ministerial Fire. Above corresponds to Li, Yang outside, hence Sovereign Fire illuminates. Below corresponds to Kan, Yang inside, hence Ministerial Fire maintains its position. Fire is one, but above/below and dark/light differ in appearance; this is why distinction is made. I note: Wang Bing's commentary on this says: 'Sovereign Fire is to the right of Ministerial Fire, but establishes its name at the Sovereign position without establishing yearly Qi.' It also says: 'By name serving Heaven, it is called Sovereign Fire to illuminate.')