（《素问·五常政大论》）
帝曰∶岁有胎孕不育，治之不全，何气使然？（治，谓治岁之气。）岐伯曰∶六气五类，有相胜制也，同者盛之，异
者衰之，此天地之道，生化之常也。（五类者，五行所化，各有其类。如毛虫三百六十，麟为之长；羽虫三百六十，凤为
之长； 虫三百六十，人为之长；介虫三百六十。龟为之长；鳞虫三百六十，龙为之长。凡诸有形动物，其大小高下五
色之异，各有其类，通谓之虫也。然毛虫属木，羽虫属火， 虫属土，介虫属金，鳞虫属水，六气五类，各有相生相制，
同者同其气故盛，异者异其气故衰。）故厥阴司天，毛虫静，羽虫育，介虫不成；（巳亥年也，厥阴风水司天，则少阳相
火在泉。毛虫同天之气，故安静无损。羽虫同地之气，故多育。火制金之化，故介虫不成。）在泉，毛虫育， 虫耗，羽
虫不育。（寅申岁也，厥阴风木在泉。毛虫同其气，故育。木克土，故 虫耗。木郁于下，火失其生，故羽虫虽生而不育。
按∶此六气五类，胜制不育，岁有司天在泉之分，故其气应各有时，而五类之生育亦各有时，以生育之期，而合气应之
候，再以五色五性参其盛衰，无不应者。观《六元正纪大论》曰∶岁半之前，天气主之；岁半之后，地气主之；上下交
互，气交主之。则司天之气，当自大寒节为始，以主上半年。在泉之气，当自大暑节为始，以主下半年。上下交互之气，
则间于二者之间，而主乎中也。义详本类前九。）少阴司天，羽虫静，介虫育，毛虫不成；（子午岁也，少阴君火司天。
羽虫同天之气，故安静。介虫同地之气，故育。金气在地则木衰，故毛虫胎孕不成。）在泉，羽虫育，介虫耗，不育。（少
阴在泉，卯酉岁也。羽虫同其气，故育。介虫受其制，故耗而不育。）太阴司天， 虫静，鳞虫育，羽虫不成；（太阴湿
土司天，丑未岁也。 虫同天之气，故安静无损。鳞虫同地之气，故育。在泉水盛则火衰，故羽虫胎孕不成。）在泉，
虫育，鳞虫不成。（太阴在泉，辰戌岁也。 虫同其气，故育。鳞虫受其制，故不成。详此少一耗虫。）少阳司天，羽虫
静，毛虫育， 虫不成；（少阳相火司天，寅申岁也。羽虫同天之气，故静。毛虫同地之气，故育。在泉木盛则土衰，故
虫不成。）在泉，羽虫育，介虫耗，毛虫不育。（少阳在泉，巳亥岁也。羽虫同其气，故育。介虫受其制，故耗。火在
泉，则木为退气，故毛虫亦不育。）阳明司天，介虫静，羽虫育，介虫不成；（阳明燥金司天，卯酉岁也。介虫同天之气，
故静。羽虫同地之气，故育。复言介虫不成者，虽同乎天气，而实制乎地气也。）在泉，介虫育，毛虫耗，羽虫不成。（阳
明在泉，子午岁也。介虫同其气，故育。毛虫受其制，故耗。金火之气不相和，故羽虫不成。）太阳司天，鳞虫静， 虫
育；（太阳寒水司天，辰戌岁也。鳞虫同天之化，故静。 虫同地之化，故育。）在泉，鳞虫耗， 虫不育。（太阳在泉，
丑未岁也。鳞虫同其气，故育。羽虫受其制，故耗。水土之气不相和，故 虫不育。按∶此当云鳞虫育、羽虫耗，今于
鳞虫下缺育羽虫三字，必脱简也。）诸乘所不成之运，则甚也。（上文言六气，此兼五运也。以气乘运 ，其不成尤甚。故
木乘木运，则 虫不成；火乘火运，则介虫不成；土乘土运，则鳞虫不成；金乘金运，则毛虫不成；水乘水运，则羽虫
不成。故上文言不成不育者，谓其衰少耳，非全无也。此言甚者，则十全其二三耳，）故气主有所制，岁立有所生，（气
主者，六气主乎天地也。岁立者，子甲相合，岁气立乎中运也。制者，盛衰相制也。生者，化生所由也。《六微旨大论》
曰∶天枢之上，天气主之；天枢之下，地气主之；气交之分，人气从之；万物由之。即气主所制，岁立所生之义。）地气
制己胜，天气制胜己，（地气制己胜，谓以己之胜，制彼之不胜，如以我之木，制彼之土也。天气制胜己，谓司天之气，
能制夫胜己者也。如丁丑、丁未，木运不及，而上见太阴，则土齐木化，故上宫与正宫同。癸卯、癸酉，火运不及，而
上见阳明，则金齐火化，故上商与正商同。乙巳、乙亥，金运不及，而上见厥阴，则木齐金化，故上角与正角同者是也。
盖以司天在上，理无可胜，故反能制胜己者。胜己者犹可制，则己胜者不言可知矣。）天制色，地制形，（色化于气，其
象虚，虚本乎天也。形成为质，其体实，实出乎地也。故司天之气制五色，在泉之气制五形。）五类衰盛，各随其气之所
宜也。故有胎孕不育，治之不全，此气之常也。（气之所宜，谓色青形毛者宜于木之类也。有所宜则有所不宜，故胎孕有
不育，治化有不全，皆岁气之常也。）所谓中根也，（凡动物之有血气心知者，其生气之本，皆藏于五内，以神气为主，
故曰中根。）根于外者亦五，（凡植物之无知者，其生成之本，悉由外气所化，以皮谷为命，故根于外。）故生化之别，有
五气、五味、五色、五类互宜也。（无论动植之物，凡在生化中者，皆有五行之别。如臊焦香腥腐，五气也。酸苦甘辛咸，
五味也。青赤黄白黑，五色也。物各有类，不能外乎五者。物之类殊，故各有互宜之用。）帝曰∶何谓也？岐伯曰∶根于
中者，命曰神机，神去则机息；根于外者，命曰气立，气止则化绝。（物之根于中者，以神为之主，而其知觉运动，即神
机之所发也，故神去则机亦随而息矣。物之根于外者，必假外气以成立，而其生长收藏，即气化之所立也，故气止则化
亦随而绝矣。所以动物之神去即死，植物之皮剥即死，此其生化之根，动植之有异也。《六微旨大论》曰∶出入废则神机
化灭，升降息则气立孤危。故非出入，则无以生长壮老已；非升降，则无以生长化收藏。即根于中外之谓。）故各有制，
各有胜，各有生，各有成。（根中根外，皆如是也。）故曰不知年之所加，气之同异，不足以言生化，此之谓也。（《六节
藏象论》曰∶不知年之所加，气之盛衰，虚实之所起，不可以为工矣。与此大同，详前第一。）
（出自《素问·五常政大论》）
黄帝问道：每年都有胎孕不成或不育的情况，治疗起来也不完全有效，这是什么气造成的呢？（这里的“治”，是指调理岁运之气。）
岐伯回答说：六气和五行五类动物之间，存在着相互克制和制约的关系。同类的气则旺盛，异类的气则衰退，这是天地运行的规律，也是万物生化的一般常理。（所谓五类，是指由五行所化生的各类生物，各有其类别。例如毛虫三百六十种，以麒麟为首领；羽虫三百六十种，以凤凰为首领；倮虫三百六十种，以人类为首领；介虫三百六十种，以龟为首领；鳞虫三百六十种，以龙为首领。凡是有形体的动物，无论大小、高低、五色之差异，都各有其类，通称为“虫”。然而，毛虫属木，羽虫属火，倮虫属土，介虫属金，鳞虫属水。六气与五类之间，各有相生相制的关系，因为同气所以旺盛，异气所以衰退。）
因此，当厥阴风木司天时，毛虫安静无损，羽虫孕育生长，介虫不能成形；（这是巳年或亥年的情况。厥阴风水司天，则少阳相火在泉。毛虫与司天的天气同气，所以安静无损。羽虫与在泉的地气同气，所以多孕育。火能克金，所以介虫不能成形。）若厥阴风木在泉，则毛虫孕育生长，倮虫消耗减少，羽虫不能孕育。（这是寅年或申年的情况。厥阴风木在泉。毛虫与地气同气，所以孕育。木克土，所以倮虫消耗。木气郁结于下，火失其生发之机，所以羽虫虽然出生但不能成熟孕育。按语：这讲的是六气与五类之间的胜制导致的不育，年份有司天和在泉的区别，所以它们的气应各有时令，而五类的生育也各有时令。根据生育的时期，结合气应的候期，再以五色和五性来参验其盛衰，没有不应验的。观察《六元正纪大论》说：岁半之前，由天气主事；岁半之后，由地气主事；上下交互，由气交主事。那么司天之气，应当从大寒节气开始，主管上半年。在泉之气，应当从大暑节气开始，主管下半年。上下交互之气，则介于二者之间，主管年中。义理详见本类前第九节。）
当少阴君火司天时，羽虫安静，介虫孕育，毛虫不能成形；（这是子年或午年的情况。少阴君火司天。羽虫与司天之气同气，所以安静。介虫与在泉之气同气，所以孕育。金气在地则木气衰弱，所以毛虫胎孕不成。）若少阴君火在泉，则羽虫孕育，介虫消耗，毛虫不能孕育。（少阴君火在泉，是卯年或酉年。羽虫与地气同气，所以孕育。介虫受其克制，所以消耗且不能孕育。）
当太阴湿土司天时，倮虫安静，鳞虫孕育，羽虫不能成形；（太阴湿土司天，是丑年或未年。倮虫与司天之气同气，所以安静无损。鳞虫与在泉之气同气，所以孕育。在泉水气旺盛则火气衰弱，所以羽虫胎孕不成。）若太阴湿土在泉，则倮虫孕育，鳞虫不能成形。（太阴湿土在泉，是辰年或戌年。倮虫与地气同气，所以孕育。鳞虫受其克制，所以不能成形。详细此处少了一个“耗”字。）
当少阳相火司天时，羽虫安静，毛虫孕育，倮虫不能成形；（少阳相火司天，是寅年或申年。羽虫与司天之气同气，所以安静。毛虫与在泉之气同气，所以孕育。在泉木气旺盛则土气衰弱，所以倮虫不能成形。）若少阳相火在泉，则羽虫孕育，介虫消耗，毛虫不能孕育。（少阳相火在泉，是巳年或亥年。羽虫与地气同气，所以孕育。介虫受其克制，所以消耗。火气在泉，则木气退行，所以毛虫也不能孕育。）
当阳明燥金司天时，介虫安静，羽虫孕育，毛虫不能成形；（阳明燥金司天，是卯年或酉年。介虫与司天之气同气，所以安静。羽虫与在泉之气同气，所以孕育。再次提到介虫不成形的原因，是因为虽然与天气同气，但实际上受制于地气。）若阳明燥金在泉，则介虫孕育，毛虫消耗，羽虫不能成形。（阳明燥金在泉，是子年或午年。介虫与地气同气，所以孕育。毛虫受其克制，所以消耗。金火之气不相调和，所以羽虫不能成形。）
当太阳寒水司天时，鳞虫安静，倮虫孕育；（太阳寒水司天，是辰年或戌年。鳞虫与司天之化气同气，所以安静。倮虫与在泉之化气同气，所以孕育。）若太阳寒水在泉，则鳞虫消耗，倮虫不能孕育。（太阳寒水在泉，是丑年或未年。鳞虫与地气同气，所以孕育。羽虫受其克制，所以消耗。水土之气不相调和，所以倮虫不能孕育。按语：这里应该说鳞虫孕育、羽虫消耗，现在在鳞虫下面缺少了“育”和“羽虫”二字，必定是脱简所致。）
凡是遇到克制其所不能成形的岁运，情况就会更严重。（上文讲六气，这里兼讲五运。以气乘运，其不成形的情况尤其严重。所以木气乘木运，则倮虫不成；火气乘火运，则介虫不成；土气乘土运，则鳞虫不成；金气乘金运，则毛虫不成；水气乘水运，则羽虫不成。所以上文说不成不育，是指其衰少罢了，并非完全没有。这里说的严重情况，则是十成之中只有二三成了。）
所以气的主宰有所制约，岁运的建立有所生化。（气主，指六气主宰天地。岁立，指天干地支相合，岁气确立于中运。制，指盛衰相互制约。生，指化生所由来的途径。《六微旨大论》说：天枢之上，天气主之；天枢之下，地气主之；气交之分，人气从之；万物由之。这就是气主所制、岁立所生的含义。）
地气制约自己所能胜者，天气制约能够胜自己的气。（地气制己胜，是指用自己的胜气去制约对方的不胜之气，比如用我的木气去制约对方的土气。天气制胜己，是指司天之气，能够制约那个胜自己的气。例如丁丑、丁未年，木运不及，而上见太阴湿土，则土齐木化，所以上宫与正宫相同。癸卯、癸酉年，火运不及，而上见阳明燥金，则金齐火化，所以上商与正商相同。乙巳、乙亥年，金运不及，而上见厥阴风木，则木齐金化，所以上角与正角相同。这是因为司天在上，道理上无可被胜，所以反而能制约胜己之气。胜己者尚且可制，那么自己胜者不言可知矣。）
天制约色，地制约形。（色由气化而成，其象为虚，虚本源于天。形成为质体，其体为实，实出于地。所以司天之气制约五色，在泉之气制约五形。）
五类生物的衰盛，各自随着其所适宜的气而变化。所以有胎孕不育，治疗不全，这是气的常态。（气之所宜，是指色青形毛者适宜于木之类。有所适宜就有所不适宜，所以胎孕有不育，治疗化育有不全，都是岁气的常态。）
所谓“中根”，（凡是有血气心知的动物，其生气的根本，都藏于五脏之内，以神气为主，所以叫作中根。）
“根于外者”也有五种，（凡是无知觉的植物，其生成之本，完全由外气所化生，以皮壳谷物为命，所以根于外。）
所以生化的区别，有五气、五味、五色、五类相互适宜的关系。（无论是动物还是植物，凡是在生化之中的，都有五行的区别。如臊、焦、香、腥、腐，是五气。酸、苦、甘、辛、咸，是五味。青、赤、黄、白、黑，是五色。物各有类，不能超出这五种。物的种类不同，所以各有相互适宜的作用。）
黄帝问道：这是什么意思呢？
岐伯回答说：根于内部的，叫做神机，神气离去则机能停止；根于外部的，叫做气立，气止息则化育断绝。（物之根于内部的，以神为主宰，而其知觉运动，就是神机的表现，所以神离去则机能也随之停止。物之根于外部的，必须借助外气来成立，而其生长收藏，就是气化的建立，所以气止息则化育也随之断绝。因此动物的神离去即死，植物的皮剥落即死，这就是生化的根本，动植物的不同之处。《六微旨大论》说：出入废则神机化灭，升降息则气立孤危。所以没有出入，就没有生长壮老已的过程；没有升降，就没有生长化收藏的过程。这就是根于内外的含义。）
所以各有制约，各有胜负，各有生化，各有成就。（根于内和根于外，都是这样的。）
所以说，不知道年份的天干地支加临，不知道气的同异，不足以谈论生化，就是这个道理。（《六节藏象论》说：不知道年份的天干地支加临，不知道气的盛衰，虚实之所起，不可以做医生了。与此大同，详见前面第一卷。）
(From "Suwen: Chapter on the Great Treatise of the Five Constants")
The Yellow Emperor asked: Why is it that in each year there are cases of failed conception or infertility, and treatments are not entirely effective? What qi causes this? (Here, "treatment" refers to regulating the qi of the annual cycle.)
Qibo replied: The Six Qi and the Five Categories of organisms have mutual overcoming and controlling relationships. Those with similar qi flourish, while those with dissimilar qi decline. This is the way of Heaven and Earth, and the constant law of generation and transformation. (The "Five Categories" refer to the various types of organisms transformed by the Five Elements, each having its own category. For example, among the 360 types of hairy creatures, the qilin is the leader; among the 360 types of feathered creatures, the phoenix is the leader; among the 360 types of naked creatures, humans are the leaders; among the 360 types of shelled creatures, turtles are the leaders; among the 360 types of scaled creatures, dragons are the leaders. All有形 animals, regardless of size, height, or color differences, belong to specific categories and are collectively called "creatures." However, hairy creatures belong to Wood, feathered creatures to Fire, naked creatures to Earth, shelled creatures to Metal, and scaled creatures to Water. The Six Qi and the Five Categories have mutual generation and control relationships; because they share the same qi, they flourish; because they differ in qi, they decline.)
Therefore, when Jueyin Wind-Water rules as the Superior Qi (Si-Hai years), hairy creatures remain quiet, feathered creatures are nurtured, and shelled creatures do not form; (In Si-Hai years, Jueyin Wind-Water is the Superior Qi, and Shaoyang Ministerial Fire is the Inferior Qi. Hairy creatures share the qi of the Superior Qi, so they remain quiet and unharmed. Feathered creatures share the qi of the Inferior Qi, so they are well-nurtured. Since Fire controls Metal, shelled creatures do not form.) If Jueyin Wind-Wood is the Inferior Qi (Yin-Shen years), hairy creatures are nurtured, naked creatures suffer depletion, and feathered creatures fail to reproduce. (In Yin-Shen years, Jueyin Wind-Wood is the Inferior Qi. Hairy creatures share this qi, so they are nurtured. Wood overcomes Earth, so naked creatures suffer depletion. With Wood qi stagnating below, Fire loses its generating power, so although feathered creatures are born, they fail to mature/reproduce. Note: This discusses the non-reproduction caused by the overcoming relations between Six Qi and Five Categories. Years are divided into Superior and Inferior Qi periods, so their qi responses occur at specific times, and the reproduction of the Five Categories also occurs at specific times. By correlating the timing of reproduction with the seasonal qi responses, and further analyzing prosperity and decline through the Five Colors and Five Natures, no instance fails to correspond. As stated in "Liuyuan Zhengji Dalun": Before the middle of the year, Heavenly Qi governs; after the middle of the year, Earthly Qi governs; where they interact, the Qi Intersection governs. Thus, Superior Qi begins from the Dahan solar term to govern the first half of the year. Inferior Qi begins from the Dashu solar term to govern the second half. The interacting Qi lies between them, governing the middle period. See Section 9 of this chapter for details.)
When Shaoyin Sovereign Fire rules as the Superior Qi (Zi-Wu years), feathered creatures remain quiet, shelled creatures are nurtured, and hairy creatures do not form; (In Zi-Wu years, Shaoyin Sovereign Fire is the Superior Qi. Feathered creatures share the Superior Qi, so they remain quiet. Shelled creatures share the Inferior Qi, so they are nurtured. Since Metal Qi is on the ground, Wood Qi declines, so hairy creatures' conception fails.) If Shaoyin Sovereign Fire is the Inferior Qi (Mou-You years), feathered creatures are nurtured, shelled creatures suffer depletion, and hairy creatures fail to reproduce. (Shaoyin Sovereign Fire is the Inferior Qi in Mou-You years. Feathered creatures share this qi, so they are nurtured. Shelled creatures are controlled by it, so they suffer depletion and fail to reproduce.)
When Taiyin Damp-Earth rules as the Superior Qi (Chou-Wei years), naked creatures remain quiet, scaled creatures are nurtured, and feathered creatures do not form; (Taiyin Damp-Earth is the Superior Qi in Chou-Wei years. Naked creatures share the Superior Qi, so they remain quiet and unharmed. Scaled creatures share the Inferior Qi, so they are nurtured. When Water Qi is abundant in the Inferior position, Fire Qi declines, so feathered creatures' conception fails.) If Taiyin Damp-Earth is the Inferior Qi (Chen-Xu years), naked creatures are nurtured, and scaled creatures do not form. (Taiyin Damp-Earth is the Inferior Qi in Chen-Xu years. Naked creatures share this qi, so they are nurtured. Scaled creatures are controlled by it, so they do not form. Note: One character "hao" (deplete) is missing here.)
When Shaoyang Ministerial Fire rules as the Superior Qi (Yin-Shen years), feathered creatures remain quiet, hairy creatures are nurtured, and naked creatures do not form; (Shaoyang Ministerial Fire is the Superior Qi in Yin-Shen years. Feathered creatures share the Superior Qi, so they remain quiet. Hairy creatures share the Inferior Qi, so they are nurtured. When Wood Qi is abundant in the Inferior position, Earth Qi declines, so naked creatures do not form.) If Shaoyang Ministerial Fire is the Inferior Qi (Si-Hai years), feathered creatures are nurtured, shelled creatures suffer depletion, and hairy creatures fail to reproduce. (Shaoyang Ministerial Fire is the Inferior Qi in Si-Hai years. Feathered creatures share this qi, so they are nurtured. Shelled creatures are controlled by it, so they suffer depletion. With Fire Qi in the Inferior position, Wood Qi recedes, so hairy creatures also fail to reproduce.)
When Yangming Dry-Metal rules as the Superior Qi (Mou-You years), shelled creatures remain quiet, feathered creatures are nurtured, and hairy creatures do not form; (Yangming Dry-Metal is the Superior Qi in Mou-You years. Shelled creatures share the Superior Qi, so they remain quiet. Feathered creatures share the Inferior Qi, so they are nurtured. Regarding why shelled creatures do not form again: although they share the Heavenly Qi, they are actually controlled by the Earthly Qi.) If Yangming Dry-Metal is the Inferior Qi (Zi-Wu years), shelled creatures are nurtured, hairy creatures suffer depletion, and feathered creatures do not form. (Yangming Dry-Metal is the Inferior Qi in Zi-Wu years. Shelled creatures share this qi, so they are nurtured. Hairy creatures are controlled by it, so they suffer depletion. Since Metal and Fire Qi do not harmonize, feathered creatures do not form.)
When Taiyang Cold-Water rules as the Superior Qi (Chen-Xu years), scaled creatures remain quiet, and naked creatures are nurtured; (Taiyang Cold-Water is the Superior Qi in Chen-Xu years. Scaled creatures share the transformation of the Superior Qi, so they remain quiet. Naked creatures share the transformation of the Inferior Qi, so they are nurtured.) If Taiyang Cold-Water is the Inferior Qi (Chou-Wei years), scaled creatures suffer depletion, and naked creatures fail to reproduce. (Taiyang Cold-Water is the Inferior Qi in Chou-Wei years. Scaled creatures share this qi, so they are nurtured. Feathered creatures are controlled by it, so they suffer depletion. Since Water and Earth Qi do not harmonize, naked creatures fail to reproduce. Note: It should say "scaled creatures are nurtured, feathered creatures suffer depletion." The characters "yu" (nurture) and "yuchong" (feathered creatures) are missing after "linchong," indicating a lost bamboo slip.)
Whenever the prevailing condition overcomes the transport that cannot form, the situation becomes more severe. (The above text discussed Six Qi; this adds Five Transports. When Qi overcomes Transport, the failure to form is even more pronounced. Thus, Wood Qi overcomes Wood Transport, causing naked creatures to fail to form; Fire Qi overcomes Fire Transport, causing shelled creatures to fail to form; Earth Qi overcomes Earth Transport, causing scaled creatures to fail to form; Metal Qi overcomes Metal Transport, causing hairy creatures to fail to form; Water Qi overcomes Water Transport, causing feathered creatures to fail to form. Therefore, the earlier mention of "failure to form or reproduce" referred to mere scarcity, not total absence. Here, referring to severe cases, only two or three out of ten succeed.)
Thus, the dominance of Qi has its constraints, and the establishment of the Year has its sources of generation. ("Qi Zhu" refers to the Six Qi dominating Heaven and Earth. "Sui Li" refers to the Heavenly Stems and Earthly Branches combining to establish the Central Transport. "Zhi" means mutual constraint of prosperity and decline. "Sheng" refers to the origin of generation. "Liweizhi Dalun" states: Above the Tian Shu, Heavenly Qi dominates; below the Tian Shu, Earthly Qi dominates; at the intersection of Qi, Human Qi follows; all things arise from it. This is the meaning of Qi Zhu being constrained and Sui Li generating.")
Earthly Qi controls what it can overcome; Heavenly Qi controls what overcomes it. (Earthly Qi controlling what it overcomes means using one's own overcoming power to subdue the other's weakness, e.g., using one's Wood to control the other's Earth. Heavenly Qi controlling what overcomes it means the Superior Qi can control the element that overcomes it. For example, in Ding-Chou and Ding-Wei years, Wood Transport is deficient, and Taiyin appears above, so Earth aligns with Wood transformation, making Upper Gong equal to Normal Gong. In Gui-Mao and Gui-You years, Fire Transport is deficient, and Yangming appears above, so Metal aligns with Fire transformation, making Upper Shang equal to Normal Shang. In Yi-Si and Yi-Hai years, Metal Transport is deficient, and Jueyin appears above, so Wood aligns with Metal transformation, making Upper Jue equal to Normal Jue. This is because Superior Qi is above and theoretically unconquerable, so it can reverse-control what would normally overcome it. If what overcomes it can be controlled, then what it overcomes naturally follows.)
Heaven controls Color; Earth controls Form. (Color arises from Qi transformation, its image is void, and void originates from Heaven. Form becomes substance, its body is solid, and solidity emerges from Earth. Thus, Superior Qi controls the Five Colors, and Inferior Qi controls the Five Forms.)
The prosperity and decline of the Five Categories follow whatever Qi suits them. Therefore, there is infertility and incomplete treatment; this is the normal state of Qi. (What suits Qi refers to things like green color and hair belonging to Wood. Where there is suitability, there is unsuitability; thus, there is infertility and incomplete transformation/treatment, which are constants of the Annual Qi.)
This is called the "Central Root." (For all animals with blood, qi, heart, and consciousness, the root of life is stored within the five internal organs, dominated by Shen Qi, hence called the Central Root.)
Those "rooted externally" also number five. (For all plants without consciousness, the root of generation and formation comes entirely from external Qi transformation, relying on skin and grains for life, hence rooted externally.)
Thus, the distinctions of generation and transformation include the mutual suitability of Five Qi, Five Flavors, Five Colors, and Five Categories. (Whether animal or plant, all within generation and transformation have Five Element distinctions. Such as sour, bitter, sweet, pungent, salty are Five Flavors; green, red, yellow, white, black are Five Colors. Each object has its category and cannot exceed these five. Due to distinct categories, each has specific mutual suitability.)
The Yellow Emperor asked: What does this mean?
Qibo replied: That which is rooted internally is called Shen Ji (Spirit Mechanism); when Shen departs, the mechanism ceases. That which is rooted externally is called Qi Li (Qi Establishment); when Qi stops, transformation ends. (For objects rooted internally, Shen is the master, and their perception and movement are the manifestation of Shen Ji; thus, when Shen departs, the mechanism ceases. For objects rooted externally, they must rely on external Qi for establishment, and their growth, flourishing, storage, and harvesting are the establishment of Qi Hua; thus, when Qi stops, transformation ends. Hence, when an animal's Shen departs, it dies; when a plant's bark peels off, it dies. This is the root of generation and transformation, differing between animals and plants. "Liweizhi Dalun" states: If exit and entry cease, Shen Ji perishes; if ascent and descent stop, Qi Li stands alone in danger. Without exit and entry, there is no growth, maturity, aging, and death; without ascent and descent, there is no growth, transformation, storage, and harvesting. This refers to rooting internally and externally.)
Thus, each has its constraints, its overcoming, its generation, and its completion. (Both internal and external roots are like this.)
Therefore, it is said: Not knowing the annual additions and the similarity or difference of Qi is insufficient to discuss generation and transformation. This is what is meant. ("Lijie Zangxiang Lun" states: Not knowing the annual additions, the prosperity and decline of Qi, and the origins of deficiency and excess, one cannot be a physician. This is largely identical to the above, see Volume 1 for details.)