（按运气一书。后世有信其说者。有不信其说者。愚伏读其书。析理渊深。措辞奇玮。上穷天文。下察地气。中究
人事。入理之处。确不可易。非深于天人之际。性命之微者。孰能创是鸿篇乎。所以历百世而咸宗之。卒不可废也。今
量取其精要说理者。至其图说错综。纤悉言数者。不能尽录。欲深造者。当统观其全书可也。）
夫五运阴阳者。天地之道也。（金木水火土为五运。风寒暑湿燥火为六气。）万物之纲纪。变化之父母。生杀之本始。
神明之府也。可不通乎。故物生谓之化。物极谓之变。阴阳不测谓之神。神用无方谓之圣。夫变化之为用也。在天为玄。
在人为道。在地为化。化生五味。道生智。玄生神。神在天为风。在地为木。在天为热。在地为火。在天为湿。在地为
土。在天为燥。在地为金。在天为寒。在地为水。故在天为气。在地成形。形气相感。而化生万物矣。然天地者。万物
之上下也。左右者。阴阳之道路也。（阳左旋。阴右旋。）水火者。阴阳之征兆也。（火阳。水阴。）金木者。生成之终始
也。（春木发生。秋金成实。）气有多少。形有盛衰。上下相召。而损益彰矣。（太过不及。昭然可见。）何谓气有多少。
形有盛衰。曰。阴阳之气。各有多少。故曰三阴三阳也。（王注。太阴为正阴。太阳为正阳。次少者为少阴少阳。又次少
者为厥阴阳明也。）形有盛衰。谓五行之治。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。
（言盈亏无常。不足即伏于有余之中。所以有胜复之相乘也。）知迎知随。气可与期。（运有盛衰。气有虚实。更相迎随。
以司岁也。）甲己之岁。土运统之。（甲己化土。）乙庚之岁。金运统之。（乙庚化金。）丙辛之岁。水运统之。（丙辛化水。）
丁壬之岁。木运统之。（丁壬化木。）戊癸之岁。火运统之。（戊癸化火。）子午之岁。上见少阴。（上谓司天。少阴司天。
则阳明在泉。）丑未之岁。上见太阴。（太阴司天。太阳在泉。）寅申之岁。上见少阳。（少阳司天。厥阴在泉。）卯酉之岁。
上见阳明。（阳明司天。少阴在泉。）辰戌之岁。上见太阳。（太阳司天。太阴在泉。）巳亥之岁。上见厥阴。（厥阴司天。
少阳在泉。）少阴所谓标也。厥阴所谓终也。（自子午少阴始。至巳亥厥阴终。）厥阴之上。风气主之。（风木。）少阴之上。
热气主之。（热火。）太阴之上。湿气主之。（湿土。）少阳之上。相火主之。（火热。）阳明之上。燥气主之。（燥金。）太
阳之上。寒气主之。（寒水。）所谓本也。（六气为三阴三阳之本。六微旨大论。言天者求之本。）是谓六元。（是真元一气。
化而为六也。）应天为天符。（如木运之岁。上见厥阴。火运之岁。上见少阳。岁运与司天相合。故曰天符。）承岁为岁直。
（如木运临寅卯。火运临巳午。运气与地支年辰相直。故曰岁直。亦曰岁会。）三合为治。（如火运之岁。上见少阴。年
辰临午。即戊午岁也。土运之岁。上见太阴。年辰临丑未。即己丑己未岁也。金运之岁。土见阳明。年辰临酉。即乙酉
岁也。天气运气年辰俱会。故曰三合。）（天元纪大论）（运气书凡七篇。俱见下。马注。六节藏象论但论五运。不及六气。
但论主时。不及治岁。）
夫变化之用。天垂象。地成形。七曜纬虚。（日月五星。）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。形气之动。犹根本之与枝叶也。仰观其象。虽远可知也。（太过不及。可观象而知之。）地为人之下。太虚
之中者也。帝曰。冯乎。（有凭着否。）曰。大气举之也。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。（此句诸解未确。昂按。寒暑二字乃省文。盖兼六气
而言者也。张注。六者之气。皆入于地中。故令有形之地。受无形之虚气。而化生万物也。又按。此即乾坤专任六子。
既成万物之义。）故令虚而化生也。（化生万物。赖此六气。惟亢害然后为病。故下文言其太过。）故燥胜则地干。暑胜则
地热。风胜则地动。（山崩地震。）湿胜则地泥。寒胜则地裂。火胜则地固矣。（犹土得火。而成瓦埴。此六入而太过者也。）
天地之气。何以候之。曰。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。（言司天在泉。
胜复之气。皆岁运主之。不形于脉中。王注。当以形症观察之。）五气更立。各有所先。（应运之气。）非其位则邪。（水
居火位。金居木位之类。）当其位则正。（本位。）气相得则微。（子居母位。母居子位。）不相得则甚。（胜己者。与己所
胜者。）气有余则制己所胜。而侮所不胜。（如木既克土。而反侮金之类。）其不及则己所不胜。侮而乘之。己所胜。轻而
侮之。（如金既克木。而土反凌木之类。）侮反受邪。（始于侮彼求胜。终则己反受邪。）侮而受邪。寡于畏也。（畏。谓克
制也。五行之气。必有所畏惮。乃能守位。即下文承制之义。）（五营运大论）
愿闻地理之应。六节气位何如。曰。显明之右。君火之位也。（日出显明。卯地之右。属东南方。时应春分。六步退
行。至东北止。）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。（地之四方。分为六步。一岁之中。更治时令。以应天外六节气位之治。）
相火之下。水气承之。（夏相火极。水生承之。从微渐化。至冬而着。下同。）水位之下。土气承之。土位之下。风气承
之。（风木。）风位之下。金气承之。金位之下。火气承之。君火之下。阴精承之。（马注。其说与阴阳家水胎于午。金胎
于卯。略同。皆循环相承。以为胎也。）亢则害。承乃制。（六气各专一令。专令者常太过。故各有所承。以制其过。不
使亢甚为害也。）制则生化。外列盛衰。（外列。即损益彰矣之义。按古文作制生则化。言有制之者。生于其间。则亢害
者可化为和平。如甲己化土。乙庚化金之化也。后人改作制则生化。似可不必。）害则败乱。生化大病。（此段言运气有
生克。而又有制化也。盖五行之理。不独贵于相生。而尤妙于相克。有克之者。以制其太过。则亢害者可化为和平。而
盛衰之故。昭然外列而可见。若一于亢害。必至于败乱。而生化之原由此大病矣。盖生克者。运气之常数。而制之化之。
又所以转五运而调六气也。圣人作经。参赞化育。义专在此。数句实为全经之要义。王氏略而不注。林氏河间引证纷然。
求明而反晦。惟马注云。六位之气过极。则必害作。承气乃生于下。制之使不过也。只照本文解。反觉明白直捷。）盛衰
何如。曰。非其位则邪。当其位则正。邪则变甚。正则微。何谓当位。曰。木运临卯。（丁卯岁。）火运临午。（戊午岁。）
土运临四季。（甲辰甲戌己丑己未岁。）金运临酉。（乙酉岁。）水运临子。（丙子岁。）所谓岁会。气之平也。（天干之化运。
与地支之主岁。相合。为岁会。）非位何如。曰岁不与会也。（则有过不及之气矣。）土运之岁。上见太阴。（己丑己未岁。
上谓司天。）火运之岁。上见少阳（戊寅戊申岁。）少阴。（戊子戊午岁。）金运之岁。上见阳明。（乙卯乙酉岁。）木运之
岁。上见厥阴。（丁巳丁亥岁。）水运之岁。上见太阳。（丙辰丙戌岁。）天之与会也。故曰天符。（司天与运气相会。）天
符岁会何如。曰。太一天符之会也。（天符岁会中之己丑己未戊午乙酉。乃天符岁会相同。又名太乙天符。太一者。至尊
无二之称。即天元纪大论所谓三合为治。一者天会。二者岁会。三者运会。）其贵贱何如。曰。天符为执法。岁位为行令。
太一天符为贵人。邪之中也。奈何。中执法者。其病速而危。中行令者。其病徐而持。中贵人者。其病暴而死。（谓以天
符岁会太一之日得病。）六气应五行之变何如。曰。位有终始。气有国中。上下不同。求之亦异也。（张注。位有终始者。
谓厥阴风木主初气。君相二火主二气三气。太阴湿土主四气。阳明燥金主五气。太阳寒水主六气。此主时之五行。守定
位而不移者也。气有国中者。谓加临之六气。始于地之初气。而终于天之中气也。上下不同者。谓客气加于上。主气主
于下。应各不同也。）求之奈何。曰。天气始于甲。（天干。）地气始于子。（地支。）子甲相合。命曰岁立。（从甲子岁始。
推之有六十甲子。）谨候其时。气可与期。（先立其岁。以候其时。则加临之气。可期而定矣。）言天者。求之本。（风寒
暑湿燥火。六元本气。）言地者。求之位。（三阴三阳。五行之步位。言人者。求之气交。何谓气交。曰。上下之位。气
交之中。人之居也。故曰天枢之上。天气主之。天枢之下。地气主之。气交之分。人气从之。万物由之。此之谓也。（天
枢。脐旁穴名。胃经。）国中何也。初者地气也。中者天气也。（王注。初之气。天用事。则地气上腾于太虚之内。气之
中。地主之。则天气下降于有质之中。）气之升降。天地之更用也。升已而降。降者谓天。降已而升。升者谓地。天气下
降。气流于地。地气上升。气腾于天。故高下相召。升降相因。而变作矣。（因是而有胜复之变。）夫物之生从于化。物
之极由乎变。变化之相薄。成败之所由也。故气有往复。用有迟速。四者之有。而化而变。风之来也。（化则正风生。变
则邪风生。）成败倚伏生乎动。动而不已。则变作矣。出入废则神机化灭。升降息则气立孤危。（五常政大论。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。）故非出入则无以生长壮老已。非升降则无以生长化收藏。
是以升降出入。无器不有。（有情无情。皆有四者。）故器者。生化之宇。（凡有形者。皆谓之器。）器散则分之。生化息
矣。（人之生也有涯。故器散而分。则阳归于天。阴反于地而生化息矣。）故无不出入。无不升降。化有小大。（小物大物。）
期有远近。（小年大年。）四者之有。（升降出入。）而贵常守。反常则灾害至矣。故曰。无形无患。（道签申之粹语。）此
之谓也。曰。有不生不化乎。与道协议。惟真人也。（经以合道。真人为至。非神圣其孰能与于此。）（六微旨大论）
平气何如而名。木曰敷和。火曰升明。土曰备化。金曰审平。水曰静顺。其不及奈何。木曰委和。火曰伏明。土曰
卑监。金曰从革。水曰涸流。太过何谓。木曰发生。火曰赫曦。土曰敦阜。金曰坚成。水曰流衍。不恒其德。（恃己而凌
犯他位。）则所胜来复。（所胜者必来复仇。）政恒其理。则所胜同化。（若不肆威刑。政理和恒。则胜己与己所胜者。皆
同治化。由是言之。则医道与治道。亦有相会通者矣。）故气主有所制。（五运主气。各有克制。）岁立有所生。（每岁年
辰。各有生化。）地气制己胜。（在泉之气。制己所胜者。）天气制胜己。（吴注。司天在上。义不可胜。故制胜己。）天制
色。（天虚。故制色之盛衰。）地制形。（地实。故制形之盛衰。）五类衰盛。各随其气之所宜也。（五类。毛羽鳞介 也。
虫属土。毛虫属木。羽虫属火。鳞虫属水。介虫属金。各随气运之生克。以为成耗也。）故有胎孕不育。治之不全。此
气之常也。（虽治之亦不能全。此气化之常。非治之过。）所谓中根也。（凡血气之属。中必有根。成耗之理。皆根于中。
在人则两肾中间。命门之元阳也。）根于外者亦五。（如五味五色之类。凡有生而无知者。）故生化之别。有五气五味五色
五类五宜也。根于中者。命曰神机。神去则机息。（禀乎天者。以神为主。神为机发之本。）根于外者。命曰气立。气止
则化绝。（禀于地者。以气为主。气为生化之原。）故各有制。各有胜。各有生。各有成。故曰。不知年之所加。（五运六
气之加临。）气之同异。（主客胜负之同异。）不足以言生化也。（五常政大论）
六气分治。司天地者。其至何如。曰。厥阴司天。其化以风。少阴司天。其化以热。太阴司天。其化以湿。少阳司
天。其化以火。阳明司天。其化以燥。太阳司天。其化以寒。以所临藏位。命其病者也。（王注。肝木位东方。心火位南
方。脾土位中央及四维。肺金位西方。肾水位北方。是五脏定位。然五运御六气所至。气相得则和。不相得则病。故先
以六气所临。后言五脏之病也。）地化奈何。（在泉地化。）曰。司天同满。手热（心包脉行手心。）肘挛掖肿。心澹澹大
动。（水上凌火。）胸胁胃脘不安。面赤目黄。善噫（心为嗳。）嗌干。甚则色 。（音台。黑色象水。）渴而欲饮。病本于
【按语】关于运气学说，后世有人相信其理论，也有人怀疑其说法。我恭敬地研读这部书，发现其剖析的道理深奥精微，措辞奇特瑰丽。上推究天文现象，下考察地气变化，中间探究人事规律。其中入理之处，确实不可更改。如果不是对天人关系、性命微妙之理有深刻理解的人，谁能创作出这样宏大的篇章呢？因此历经百代都被众人尊崇，终究无法废除。现在我只选取其中精要且说理的部分，至于那些图说错综复杂、详尽论述数理的内容，不能全部收录。想要深入钻研的人，应当通观全书即可。）
五运和阴阳，是天地运行的规律。（金、木、水、火、土称为五运；风、寒、暑、湿、燥、火称为六气。）它们是万物的纲领，变化的根源，生与死的本始，神明产生的府库。怎么能不通晓呢？所以万物生长叫做“化”，事物发展到极点叫做“变”，阴阳变化难以预测叫做“神”，神妙作用没有固定模式叫做“圣”。那变化所产生的作用，在天表现为玄妙，在人表现为道，在地表现为化育。化育产生五味，道产生智慧，玄妙产生神明。神在天表现为风，在地表现为木；在天表现为热，在地表现为火；在天表现为湿，在地表现为土；在天表现为燥，在地表现为金；在天表现为寒，在地表现为水。所以在天为气，在地成形，形与气相互感应，从而化生出万物。然而天地，是万物的上下空间；左右，是阴阳运行的道路。（阳向左旋转，阴向右旋转。）水和火，是阴阳的征兆。（火属阳，水属阴。）金和木，是生成过程的终始。（春季木气发生，秋季金气成实。）气有多寡之分，形有盛衰之别，上下相互感召，损益就明显了。（太过或不及，都清晰可见。）什么叫气有多寡，形有盛衰？回答说：阴阳之气，各自有多寡之分，所以称为三阴三阳。（王冰注：太阴为正阴，太阳为正阳，其次少者为少阴、少阳，再次少者为厥阴、阳明。）形的盛衰，是指五行主岁，各有太过和不及。所以开始时，有余而来，不足随之而来；不足而来，有余跟从其后。（意思是盈亏无常，不足潜伏在有余之中，所以有胜复相乘的现象。）知道迎接（来气）和跟随（往气），就可以预测气的变化。（运气有盛衰，气有虚实，相互迎随，以主管岁运。）甲年和己年，由土运统领。（甲己化土。）乙年和庚年，由金运统领。（乙庚化金。）丙年和辛年，由水运统领。（丙辛化水。）丁年和壬年，由木运统领。（丁壬化木。）戊年和癸年，由火运统领。（戊癸化火。）子年和午年，上面见到少阴。（“上”指司天，少阴司天，则阳明在泉。）丑年和未年，上面见到太阴。（太阴司天，太阳在泉。）寅年和申年，上面见到少阳。（少阳司天，厥阴在泉。）卯年和酉年，上面见到阳明。（阳明司天，少阴在泉。）辰年和戌年，上面见到太阳。（太阳司天，太阴在泉。）巳年和亥年，上面见到厥阴。（厥阴司天，少阳在泉。）少阴是标，厥阴是终。（从子午年的少阴开始，到巳亥年的厥阴结束。）厥阴之上，风气主事。（风木。）少阴之上，热气主事。（热火。）太阴之上，湿气主事。（湿土。）少阳之上，相火主事。（火热。）阳明之上，燥气主事。（燥金。）太阳之上，寒气主事。（寒水。）这叫做“本”。（六气是三阴三阳的根本，《六微旨大论》说：谈论天象要探求根本。）这叫做“六元”。（是真元一气，化分为六气。）符合天符条件的叫天符。（如木运之年，上面见到厥阴；火运之年，上面见到少阳。岁运与司天相合，所以叫天符。）承接岁运的叫岁直。（如木运临寅卯年，火运临巳午年。运气与地支年辰相值，所以叫岁直，也叫岁会。）三气相合为治。（如火运之年，上面见到少阴，年辰临午，即戊午年。土运之年，上面见到太阴，年辰临丑或未，即己丑、己未年。金运之年，上面见到阳明，年辰临酉，即乙酉年。天气、运气、年辰三者汇聚，所以叫三合。）（出自《天元纪大论》）（运气书共有七篇，均见下文。马莳注：《六节藏象论》只论五运，不及六气；只论主时，不及治岁。）
变化的作用，天垂示景象，地形成形体。日月五星维系于虚空。（日月五星。）五行附着于大地。地，是用来承载生成各类形体的。虚空，是用来排列对应天的精气的。形与气的运动，就像根本与枝叶的关系。仰观天象，虽然遥远也可以知晓。（太过或不及，可以通过观察天象得知。）地在人的下方，处于太虚之中。黄帝问：它凭借什么存在呢？（有凭着吗？）回答说：大气托举着它。燥使地面干燥，暑使地面蒸热，风使地面动荡，湿使地面滋润，寒使地面坚硬，火使地面温暖。所以风、寒在下，燥、热在上，湿气在中，火游行其间。寒、暑六气进入地下。（这一句各家解释都不确切。汪琥按：寒暑二字是省略写法，大概兼指六气而言。张景岳注：六气都进入地中，所以使有形的地，承受无形的虚气，从而化生万物。又按：这就是乾坤专任六子，既成万物的意义。）所以使虚空化生万物。（化生万物，依赖这六气，只有亢盛为害才成为病，所以下文讲其太过。）所以燥胜则地干，暑胜则地热，风胜则地动。（山崩地震。）湿胜则地泥泞，寒胜则地裂开，火胜则地坚固。（如同土得火而成瓦砖，这是六气进入而太过的情况。）天地之气，如何候察呢？回答说：天地之气，胜复的变化，不表现在脉诊上。脉法说：天地的变化，不能用脉诊来判断。说的就是这个意思。（意思是司天在泉的胜复之气，都由岁运主宰，不表现于脉中。王冰注：应当通过症状观察。）五气轮流主令，各有先后。（顺应运气的时令。）不在其位就是邪气。（如水居火位，金居木位之类。）在其位就是正气。（本位。）气相得就轻微。（子居母位，母居子位。）不相得就严重。（克己者，或被己所克者。）气有余就会克制自己所能胜的，并反侮自己所不胜的。（如木既克土，反而侮金之类。）气不足，则是自己所不胜的欺凌并乘袭它，自己所胜的轻视并反侮它。（如金既克木，而土反而凌驾于木之上之类。）反侮最终会遭受邪气伤害。（开始是侮彼求胜，最终是自己反而受邪。）被侮而受邪，是因为缺乏敬畏。（畏，指克制。五行之气，必须有畏惧忌惮，才能守位，即下文的承制之义。）（出自《五运行大论》）
希望听您讲讲地理的应合，六节气位是怎样的。回答说：显明之右，是君火的位置。（日出显明，卯地之右，属东南方，时应春分。六步退行，至东北止。）君火之右，退行一步，由相火主治。再退行一步，由土气主治。再退行一步，由金气主治。再退行一步，由水气主治。再退行一步，由木气主治。再退行一步，由君火主治。（地的四方，分为六步，一年之中，更替主治时令，以应合天外六节气位的治理。）相火之下，有水气承接。（夏季相火极盛，水生气承接，从微弱逐渐变化，到冬季显著，下同。）水位之下，有土气承接。土位之下，有风气承接。（风木。）风位之下，有金气承接。金位之下，有火气承接。君火之下，有阴精承接。（马莳注：这种说法与阴阳家认为水胎于午、金胎于卯略同，都是循环相承，作为胎元。）亢盛就会为害，有承接就能制约。（六气各专一令，专令者常太过，所以各有所承，以制约其过，不使其亢盛为害。）制约就能生化，外部显现盛衰。（“外列”即“损益彰矣”的意思。按古文原作“制生则化”，意思是有所制约，生于其间，则亢害者可化为和平，如甲己化土、乙庚化金的化育。后人改为“制则生化”，似乎不必。）为害就会败乱，生化之源由此大病。（这段讲运气有生克，又有制化。大概五行之理，不仅贵在相生，更妙在相克。有克制的，以制约其太过，则亢害者可化为和平，而盛衰的情况，清晰地在外部显现可见。如果一味亢害，必至于败乱，而生化的本源由此大病。大概生克是运气的常数，而制约化育，又是转五运调六气的方法。圣人作经，参赞化育，义理专在此处。这几句实在是全经的要义。王冰简略未注，林逋、河间引用论证纷繁，求明反而晦涩，只有马莳注说：六位之气过极，则必然害作，承气乃生于下，制约使之不过度。只照本文解释，反而觉得明白直捷。）盛衰是怎样的？回答说：不在其位就是邪气，在其位就是正气。邪气则变化剧烈，正气则轻微。什么叫当位？回答说：木运临卯年。（丁卯年。）火运临午年。（戊午年。）土运临四季月。（甲辰、甲戌、己丑、己未年。）金运临酉年。（乙酉年。）水运临子年。（丙子年。）这叫岁会，是气的平和状态。（天干之化运，与地支之主岁相合，为岁会。）非当位是怎样的？回答说：岁不与运会合。（则有太过不及之气了。）土运之年，上面见到太阴。（己丑、己未年，“上”指司天。）火运之年，上面见到少阳（戊寅、戊申年）、少阴（戊子、戊午年。）金运之年，上面见到阳明。（乙卯、乙酉年。）木运之年，上面见到厥阴。（丁巳、丁亥年。）水运之年，上面见到太阳。（丙辰、丙戌年。）天的与会合，所以叫天符。（司天与运气相会。）天符和岁会怎样？回答说：是太一天符的会合。（天符岁会中的己丑、己未、戊午、乙酉，是天符岁会相同，又名太乙天符。太一，是至尊无二的称呼，即《天元纪大论》所说的三合为治，一是天会，二是岁会，三是运会。）它们的贵贱如何？回答说：天符是执法，岁会是行令，太一天符是贵人。邪气伤人，怎么样呢？伤及执法者，病势急而危重；伤及行令者，病势缓而持久；伤及贵人者，病势暴烈而死。（谓在天符、岁会、太一之日得病。）六气应合五行的变化如何？回答说：位置有终始，气有国中，上下不同，求索也有差异。（张景岳注：位有终始，指厥阴风木主初气，君相二火主二气、三气，太阴湿土主四气，阳明燥金主五气，太阳寒水主六气。这是主时的五行，守住位置而不移动。气有国中，指加临的六气，始于地之初气，终于天之中气。上下不同，指客气加于上，主气主于下，应各不相同。）如何求索？回答说：天气始于甲。（天干。）地气始于子。（地支。）子甲相合，命名为岁立。（从甲子年开始，推演有六十甲子。）谨慎等候其时，气可以预测。（先确立其岁，以等候其时，则加临之气，可预期而定。）谈论天象，要探求根本。（风寒暑湿燥火，六元本气。）谈论地理，要探求位置。（三阴三阳，五行之步位。）谈论人体，要探求气交。什么叫气交？回答说：上下之位，气交之中，是人居住的地方。所以说天枢之上，天气主之；天枢之下，地气主之。气交之分，人气顺从它，万物由它产生，说的就是这个意思。（天枢，脐旁穴名，胃经。）国中是什么？初者是地气，中者是天气。（王冰注：初之气，天用事，则地气上腾于太虚之内。气之中，地主之，则天气下降于有质之中。）气的升降，是天地交替的作用。升已而降，降者称为天；降已而升，升者称为地。天气下降，气流于地；地气上升，气腾于天。所以高下相互感召，升降互为因果，而变化产生了。（因而是有胜复的变化。）万物的生长随从于化，万物的极点由于变。变化相互迫近，是成败的原因。所以气有往复，用有迟速，这四者的存在，而有化有变，风的到来。（化则正风生，变则邪风生。）成败倚伏产生于动，动不停止，则变化产生。出入废止则神机化灭，升降停止则气立孤危。（《五常政大论》：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。）所以没有出入就无法生长壮老已，没有升降就无法生长化收藏。因此升降出入，没有哪个器物不具备。（有情无情，都有这四者。）所以器，是生化的宇宙。（凡有形者，都叫器。）器散则分离，生化就停止了。（人的生命有限，所以器散而分，则阳归于天，阴反于地而生化息矣。）所以无不有出入，无不有升降。化有小大。（小物大物。）期有远近。（小年大年。）这四者的存在。（升降出入。）贵在经常遵守，违反常规灾害就到了。所以说：无形无患。（道家经典引申的精粹话语。）说的就是这个意思。问：有不生不化的吗？与道协议，只有真人能做到。（经文合于道，真人为极致，不是神圣之人谁能参与于此？）（出自《六微旨大论》）
平气叫什么名字？木叫敷和，火叫升明，土叫备化，金叫审平，水叫静顺。不及叫什么？木叫委和，火叫伏明，土叫卑监，金叫从革，水叫涸流。太过叫什么？木叫发生，火叫赫曦，土叫敦阜，金叫坚成，水叫流衍。如果不恒久保持德行。（恃强凌犯他位。）则所胜者来报复。（所胜者必来复仇。）如果政令恒久保持其理，则所胜者同化。（如果不肆威刑，政理和恒，则胜己者与己所胜者，皆同治化。由此而言，医道与治道，也有相通之处。）所以气主有所制约。（五运主气，各有克制。）岁立有所生化。（每年年辰，各有生化。）地气制约自己所能胜的。（在泉之气，制己所胜者。）天气制约自己能胜的。（吴崑注：司天在上，义不可胜，故制胜己。）天制约色。（天虚，故制约色的盛衰。）地制约形。（地实，故制约形的盛衰。）五类（生物）的衰盛，各自随着气之所宜。（五类，毛羽鳞介也。虫属土，毛虫属木，羽虫属火，鳞虫属水，介虫属金。各自随气运的生克，以为成耗。）所以有胎孕不育，治疗不全。这是气的常态。（即使治疗也不能全，这是气化之常，非治疗之过。）所谓中根。（凡血气之属，中必有根，成耗之理，皆根于中。在人则两肾中间，命门之元阳也。）根于外的也有五种。（如五味五色之类，凡有生而无知者。）所以生化的区别，有五气、五味、五色、五类、五宜。根于中的，命曰神机，神去则机息。（禀乎天者，以神为主，神为机发之本。）根于外的，命曰气立，气止则化绝。（禀于地者，以气为主，气为生化之原。）所以各有制约，各有胜负，各有生化，各有成就。所以说：不知道年份的加临。（五运六气的加临。）气的同异。（主客胜负的同异。）不足以谈论生化。（出自《五常政大论》）
六气分治，司天在泉的，其至气如何？回答说：厥阴司天，其化以风；少阴司天，其化以热；太阴司天，其化以湿；少阳司天，其化以火；阳明司天，其化以燥；太阳司天，其化以寒。根据所临藏的方位，命名其病。（王冰注：肝木位东方，心火位南方，脾土位中央及四维，肺金位西方，肾水位北方。这是五脏定位。然五运御六气所至，气相得则和，不相得则病。故先以六气所临，后言五脏之病也。）地化如何？（在泉地化。）回答说：司天同满，手热（心包脉行手心），肘挛掖肿，心澹澹大动。（水上凌火。）胸胁胃脘不安，面赤目黄，善噫（心为嗳），嗌干，甚则色 。（音台，黑色象水。）渴而欲饮。病本于
[Commentary] Regarding the theory of Yùn-Qì (Luck and Qi), later generations have those who believe in its theories and those who doubt them. I respectfully studied this book and found that its analysis of principles is profound and subtle, and its wording is unique and magnificent. It explores astronomical phenomena above, examines terrestrial Qi below, and investigates human affairs in between. Its insights into principles are indeed unchangeable. Who but someone with a deep understanding of the relationship between Heaven and Humanity, and the subtleties of life and nature, could create such a grand work? Therefore, it has been revered by all for centuries and cannot be abolished. Now, I only select the essential parts that explain principles. As for the complex diagrams and detailed discussions on numerical calculations, they cannot be fully recorded. Those who wish to delve deeply should read the entire book.
The Five Movements (Wu Yun) and Yin-Yang are the laws of Heaven and Earth. (Metal, Wood, Water, Fire, and Earth are called the Five Movements; Wind, Cold, Summer-heat, Dampness, Dryness, and Fire are called the Six Qi.) They are the guidelines for all things, the parents of changes, the origin of life and death, and the mansion where divine spirits reside. How can one not understand them? Thus, the generation of things is called "Hua" (Transformation); when things reach their extreme, it is called "Bian" (Change); the unpredictability of Yin and Yang is called "Shen" (Spirit/Divinity); the unbounded application of Shen is called "Sheng" (Sage). The function of change manifests as mysterious (Xuan) in Heaven, as Dao (Way) in Humanity, and as transformation (Hua) in Earth. Transformation generates the Five Flavors, Dao generates Wisdom, and Mystery generates Spirit. Spirit manifests as Wind in Heaven and Wood in Earth; as Heat in Heaven and Fire in Earth; as Dampness in Heaven and Earth in Earth; as Dryness in Heaven and Metal in Earth; as Cold in Heaven and Water in Earth. Thus, in Heaven there is Qi, and in Earth there is Form. When Form and Qi interact, all things are generated. However, Heaven and Earth are the upper and lower spaces of all things; Left and Right are the pathways of Yin and Yang. (Yang rotates left, Yin rotates right.) Water and Fire are the signs of Yin and Yang. (Fire is Yang, Water is Yin.) Metal and Wood are the beginning and end of generation and completion. (In Spring, Wood Qi initiates; in Autumn, Metal Qi completes.) Qi has degrees of abundance and scarcity, and Form has states of flourishing and decline. The interaction between above and below makes gains and losses evident. (Excess and deficiency are clearly visible.) What is meant by Qi having abundance and scarcity, and Form having flourishing and decline? It is said: Yin and Yang Qi each have degrees of abundance and scarcity, hence the names Three Yin and Three Yang. (Wang Bing's commentary: Taiyin is the true Yin, Taiyang is the true Yang; Shaoyin and Shaoyang are next in degree; Jueyin and Yangming are the least.) The flourishing and decline of Form refer to the excess and deficiency of the Five Elements ruling the years. Thus, at the beginning, what comes in excess is followed by deficiency; what comes in deficiency is followed by excess. (This means盈 and 亏 are unpredictable; deficiency lies hidden within excess, leading to mutual overcoming and retaliation.) Knowing how to welcome and follow allows one to predict Qi. (Movements have flourishing and decline; Qi has emptiness and fullness; they welcome and follow each other to govern the year.) In years ending in Jia and Ji, Earth Movement governs. (Jia and Ji transform into Earth.) In years ending in Yi and Geng, Metal Movement governs. (Yi and Geng transform into Metal.) In years ending in Bing and Xin, Water Movement governs. (Bing and Xin transform into Water.) In years ending in Ding and Ren, Wood Movement governs. (Ding and Ren transform into Wood.) In years ending in Wu and Gui, Fire Movement governs. (Wu and Gui transform into Fire.) In Zi and Wu years, Shao Yin appears above. ("Above" refers to Si Tian [Heavenly Sovereign]; if Shao Yin is Si Tian, then Yang Ming is Zai Quan [Earthly Ruler].) In Chou and Wei years, Tai Yin appears above. (Tai Yin is Si Tian, Tai Yang is Zai Quan.) In Yin and Shen years, Shao Yang appears above. (Shao Yang is Si Tian, Jue Yin is Zai Quan.) In Mao and You years, Yang Ming appears above. (Yang Ming is Si Tian, Shao Yin is Zai Quan.) In Chen and Xu years, Tai Yang appears above. (Tai Yang is Si Tian, Tai Yin is Zai Quan.) In Si and Hai years, Jue Yin appears above. (Jue Yin is Si Tian, Shao Yang is Zai Quan.) Shao Yin is the Mark (Biao), and Jue Yin is the End. (Starting from Shao Yin in Zi/Wu years, ending with Jue Yin in Si/Hai years.) Above Jue Yin, Wind Qi governs. (Wind-Wood.) Above Shao Yin, Heat Qi governs. (Heat-Fire.) Above Tai Yin, Dampness Qi governs. (Damp-Earth.) Above Shao Yang, Ministerial Fire governs. (Fire-Heat.) Above Yang Ming, Dryness Qi governs. (Dryness-Metal.) Above Tai Yang, Cold Qi governs. (Cold-Water.) This is called the Root (Ben). (The Six Qi are the roots of the Three Yin and Three Yang; *Liu Wei Zhi Da Lun* states: To discuss Heaven, seek the Root.) This is called the Six Primal Sources (Liu Yuan). (It is the One Primal Qi transforming into six.) Matching Heaven is called Tian Fu (Heavenly符). (e.g., in a Wood Movement year, if Jue Yin appears above; or in a Fire Movement year, if Shao Yang appears above. Since the Year Movement coincides with Si Tian, it is called Tian Fu.) Following the Year is called Sui Zhi. (e.g., Wood Movement meets Yin/Mao years; Fire Movement meets Si/Wu years. The Movement coincides with the Earthly Branch year, hence Sui Zhi, also called Sui Hui [Year Assembly].) The convergence of three is governance. (e.g., in a Fire Movement year, Shao Yin is above, and the year branch is Wu, i.e., Wu Wu year. In an Earth Movement year, Tai Yin is above, and the year branch is Chou or Wei, i.e., Ji Chou or Ji Wei year. In a Metal Movement year, Yang Ming is above, and the year branch is You, i.e., Yi You year. Heaven Qi, Movement Qi, and Year Branch converge, hence San He [Three Convergence].) (*Tian Yuan Ji Da Lun*) (The Luck books consist of seven chapters, all seen below. Ma Shi's commentary: *Liu Jie Cang Xiang Lun* discusses only Five Movements, not Six Qi; only main times, not governing years.)
The function of change: Heaven displays images, Earth forms shapes. The Seven Luminaries (Sun, Moon, and five planets) weave through the void. The Five Elements adhere to the Earth. Earth is what carries the forms of generated things. The Void is what arranges the essence and Qi corresponding to Heaven. The movement of Form and Qi is like the root and branches. Looking up at the images, though distant, can be known. (Excess and deficiency can be known by observing images.) Earth is below humanity, situated in the Great Void. The Emperor asked: Does it rely on something? It was answered: The Great Qi holds it up. Dryness dries it, Summer-heat steams it, Wind moves it, Dampness moistens it, Cold hardens it, Fire warms it. Thus, Wind and Cold are below, Dryness and Heat are above, Dampness is in the middle, and Fire travels between. Cold and Summer-heat enter the earth (Six Qi enter the earth). (Various interpretations of this sentence are inaccurate. Wang Hu notes: "Cold" and "Summer-heat" are abbreviations, likely referring to all Six Qi. Zhang Jingyue's commentary: All six Qi enter the earth, allowing the formless void Qi to transform into all things on the formed earth. Also, this corresponds to the meaning of Qian and Kun employing the six trigrams to complete all things.) Thus, the void transforms into all things. (Transforming all things relies on these six Qi; only when excessive and harmful does it become disease, hence the following text discusses excess.) Thus, if Dryness prevails, the earth dries; if Summer-heat prevails, the earth heats; if Wind prevails, the earth shakes (landslides and earthquakes); if Dampness prevails, the earth becomes muddy; if Cold prevails, the earth cracks; if Fire prevails, the earth solidifies (like earth becoming pottery with fire; this is the case of the six Qi entering excessively). How to observe the Qi of Heaven and Earth? It is answered: The changes of winning and retaliating in Heaven and Earth Qi do not manifest in pulse diagnosis. Pulse methods say: Changes of Heaven and Earth cannot be diagnosed by pulses. This is what is meant. (Meaning the winning and retaliating Qi of Si Tian and Zai Quan are governed by the Year Movement and do not manifest in the pulse. Wang Bing's commentary: Observe through symptoms and signs.) The Five Qi establish themselves in turn, each having its precedence. (Qi adapting to the time.) If not in its position, it is pathogenic. (e.g., Water in Fire's position, Metal in Wood's position.) If in its position, it is correct. (Its own position.) If Qi is compatible, the effect is mild. (Son in Mother's position, Mother in Son's position.) If incompatible, the effect is severe. (Those who overcome oneself, or those whom one overcomes.) If Qi is in excess, it controls what it normally overcomes and insults what it cannot overcome. (e.g., Wood overcomes Earth but insults Metal.) If deficient, what overcomes oneself insults and exploits it, and what one overcomes lightly insults it. (e.g., Metal overcomes Wood, but Earth oppresses Wood.) Insulting eventually leads to suffering pathogenic factors. (Initially seeking victory by insulting others, ultimately suffering oneself.) Being insulted and suffering pathogenic factors is due to a lack of fear. (Fear refers to restraint. The Qi of the Five Elements must have something to fear/restrain to maintain its position, i.e., the meaning of Cheng Zhi [Supporting Restraint] below.) (*Wu Yun Xing Da Lun*)
I wish to hear about the correspondence of geography and the positions of the Six Qi segments. It is answered: To the right of Xian Ming (Bright/Dawn), is the position of Jun Huo (Monarch Fire). (Sun rises at Xian Ming; to the right of Mao, belonging to Southeast, corresponding to Spring Equinox. The six steps move retrograde, stopping in the Northeast.) To the right of Monarch Fire, moving back one step, Xiang Huo (Ministerial Fire) governs. Moving back another step, Earth Qi governs. Moving back another step, Metal Qi governs. Moving back another step, Water Qi governs. Moving back another step, Wood Qi governs. Moving back another step, Monarch Fire governs. (The four directions of Earth are divided into six steps, alternating to govern seasonal times within a year, corresponding to the governance of the Six Qi segments outside Heaven.) Below Xiang Huo, Water Qi supports it. (Summer Xiang Huo is extreme; Water Qi supports it, transforming gradually from slight to significant in Winter, same below.) Below Water position, Earth Qi supports it. Below Earth position, Wind Qi supports it. (Wind-Wood.) Below Wind position, Metal Qi supports it. Below Metal position, Fire Qi supports it. Below Monarch Fire, Yin Essence supports it. (Ma Shi's commentary: This view is similar to Yin-Yang schools believing Water conceives at Wu and Metal at Mao, all circulating and supporting each other as conception.) Excess leads to harm; support leads to restraint. (Each of the Six Qi has a specific command; those with specific commands often tend toward excess, so each has support to restrain its excess, preventing it from becoming overly harmful.) Restraint leads to generation and transformation; externally, flourishing and decline are displayed. ("External display" means gains and losses are evident. Note: Ancient text originally read "Zhi Sheng Ze Hua", meaning with restraint, generation occurs within, transforming excess/harm into peace, like Jia/Ji transforming to Earth, Yi/Geng to Metal. Later changed to "Zhi Ze Sheng Hua", which seems unnecessary.) Harm leads to chaos and disorder; the source of generation and transformation suffers great illness. (This section discusses that Luck has generating and overcoming, but also restraining and transforming. The principle of Five Elements values not only generating but especially overcoming. With overcoming to restrain excess, excess/harm can transform into peace, and flourishing/decline become clearly visible. If solely excessive/harmful, it leads to chaos, and the source of generation suffers greatly. Generating and overcoming are constant rules of Luck, while restraining and transforming adjust the Five Movements and Six Qi. The Sage's scripture focuses on participating in transformation. These sentences are the key to the whole classic. Wang Bing omitted commentary; Lin Bu and He Jian cited extensively, making clarity obscure. Only Ma Shi's commentary says: If Qi at the six positions is too extreme, harm arises; Supporting Qi is born below to restrain it. Interpreting only according to the text feels more straightforward.) How are flourishing and decline? It is answered: Not in position is pathogenic; in position is correct. Pathogenic changes are severe; correct changes are mild. What is "in position"? It is answered: Wood Movement meets Mao. (Ding Mao year.) Fire Movement meets Wu. (Wu Wu year.) Earth Movement meets the Four Seasons months. (Jia Chen, Jia Xu, Ji Chou, Ji Wei years.) Metal Movement meets You. (Yi You year.) Water Movement meets Zi. (Bing Zi year.) This is called Sui Hui (Year Assembly), the balance of Qi. (Heavenly Stem transformation matches Earthly Branch ruling year, forming Sui Hui.) What is "not in position"? It is answered: The year does not meet the assembly. (Then there is excess or deficiency Qi.) In Earth Movement years, Tai Yin appears above. (Ji Chou, Ji Wei years, "above" means Si Tian.) In Fire Movement years, Shao Yang (Wu Yin, Wu Shen years) or Shao Yin (Wu Zi, Wu Wu years) appears above. In Metal Movement years, Yang Ming appears above. (Yi Mao, Yi You years.) In Wood Movement years, Jue Yin appears above. (Ding Si, Ding Hai years.) In Water Movement years, Tai Yang appears above. (Bing Chen, Bing Xu years.) Meeting with Heaven is called Tian Fu (Heavenly符). (Si Tian coincides with Movement Qi.) What is Tian Fu and Sui Hui? It is answered: It is the meeting of Tai Yi Tian Fu. (Among Tian Fu and Sui Hui, Ji Chou, Ji Wei, Wu Wu, Yi You are identical, also named Tai Yi Tian Fu. Tai Yi means supreme uniqueness, i.e., San He Zhi Zhi in *Tian Yuan Ji Da Lun*: one is Heaven Assembly, two is Year Assembly, three is Movement Assembly.) What is their nobility and baseness? It is answered: Tian Fu is the Law Enforcer, Sui Hui is the Order Executor, Tai Yi Tian Fu is the Noble Person. How does pathogenic Qi affect them? Affecting the Law Enforcer causes rapid and critical illness; affecting the Order Executor causes slow and persistent illness; affecting the Noble Person causes sudden and fatal illness. (Refers to getting sick on days of Tian Fu, Sui Hui, or Tai Yi.) How do the Six Qi correspond to changes in the Five Elements? It is answered: Positions have beginnings and ends; Qi has Guo Zhong; above and below differ, and seeking them differs. (Zhang Jingyue's commentary: Positions have beginnings and ends, meaning Jue Yin Wind-Wood governs Initial Qi, Monarch/Ministerial Fire governs Second and Third Qi, Tai Yin Damp-Earth governs Fourth Qi, Yang Ming Dryness-Metal governs Fifth Qi, Tai Yang Cold-Water governs Sixth Qi. These are the Five Elements of main times, holding fixed positions without moving. Qi has Guo Zhong, meaning added Qi starts from Earth's Initial Qi and ends at Heaven's Middle Qi. Above and below differ, meaning Guest Qi adds above, Host Qi governs below, and they should differ.) How to seek? It is answered: Heaven Qi starts with Jia. (Heavenly Stems.) Earth Qi starts with Zi. (Earthly Branches.) Zi and Jia combine, named Sui Li (Year Establishment). (Starting from Jia Zi year, deducing sixty Jia Zi cycles.) Carefully await its time, and Qi can be predicted. (First establish the year, then await its time, so added Qi can be expected and determined.) Discussing Heaven, seek the Root. (Wind, Cold, Summer-heat, Dampness, Dryness, Fire, the Six Primal Source Qi.) Discussing Earth, seek the Position. (Three Yin and Three Yang, positions of the Five Elements.) Discussing Humanity, seek Qi Intersection. What is Qi Intersection? It is answered: Between the positions of above and below, in the Qi Intersection, humans reside. Hence, above Tianshu, Heaven Qi governs; below Tianshu, Earth Qi governs. At the division of Qi Intersection, Human Qi follows it, and all things derive from it. This is what is meant. (Tianshu is an acupoint name beside the navel, Stomach Meridian.) What is Guo Zhong? Chu (Initial) is Earth Qi; Zhong (Middle) is Heaven Qi. (Wang Bing's commentary: In Initial Qi, Heaven acts, so Earth Qi rises into the Great Void. In the middle of Qi, Earth acts, so Heaven Qi descends into substantial matter.) Rising and falling of Qi is the alternating use of Heaven and Earth. After rising comes falling; the faller is Heaven. After falling comes rising; the riser is Earth. Heaven Qi descends, Qi flows into Earth; Earth Qi rises, Qi ascends to Heaven. Thus, high and low call to each other, rising and falling cause each other, and changes arise. (Thus, there are changes of winning and retaliating.) The generation of things follows Transformation; the extremity of things results from Change. The clash of change and transformation is the source of success and failure. Thus, Qi has return and advance; Use has slowness and speed. The existence of these four leads to transformation and change, and the coming of Wind. (Transformation brings regular Wind; Change brings pathogenic Wind.) Success and failure lie hidden in motion; motion without cessation leads to change. If exit and entry cease, Shen Ji (Spirit Mechanism) perishes; if rising and falling stop, Qi Li (Qi Establishment) becomes precarious. (*Wu Chang Zheng Da Lun*: Rooted in the middle is called Shen Ji; if Shen goes, Ji rests. Rooted outside is called Qi Li; if Qi stops, transformation ends.) Thus, without exit and entry, there is no growth, maturity, aging, and death; without rising and falling, there is no growth, transformation, storage, and collection. Therefore, rising, falling, exit, and entry exist in every vessel. (Both sentient and non-sentient have these four.) Thus, the vessel is the universe of generation and transformation. (Anything with form is called a vessel.) If the vessel scatters, it divides, and generation/transformation ceases. (Human life has limits; thus, when the vessel scatters and divides, Yang returns to Heaven, Yin returns to Earth, and generation/transformation ceases.) Thus, nothing lacks exit and entry, nothing lacks rising and falling. Transformation has small and large. (Small and large things.) Periods have near and far. (Short and long lives.) The existence of these four. (Rising, falling, exit, entry.) Values constant adherence; violating norms brings disaster. Hence it is said: Formless, no harm. (Essence from Daoist texts.) This is what is meant. Asked: Is there anything that does not generate or transform? Agreeing with Dao, only the True Person achieves this. (Scripture combines with Dao; True Person is ultimate; who but the sacred can participate?) (*Liu Wei Zhi Da Lun*)
What are the names of Ping Qi (Balanced Qi)? Wood is Fu He (Spreading Harmony), Fire is Sheng Ming (Ascending Brightness), Earth is Bei Hua (Complete Transformation), Metal is Shen Ping (Judicious Peace), Water is Jing Shun (Quiet Obedience). What is deficiency? Wood is Wei He (Withered Harmony), Fire is Fu Ming (Hidden Brightness), Earth is Bei Jian (Low Supervision), Metal is Cong Ge (Following Reform), Water is He Liu (Dried Flow). What is excess? Wood is Fa Sheng (Initiating Generation), Fire is He Xi (Blazing Radiance), Earth is Dun Fu (Piled Mounds), Metal is Jian Cheng (Solid Completion), Water is Liu Yan (Overflowing Flow). If virtue is not constant. (Relying on self to invade other positions.) Then the overcome will retaliate. (The overcome will surely come to revenge.) If governance maintains its order constantly, then the overcome transforms together. (If not abusing power, and governance is harmonious, then those who overcome oneself and those one overcomes all transform together. From this, medical之道 and governance之道 have intersections.) Thus, Qi masters have restraints. (Five Movements Host Qi have respective restraints.) Year establishment has generation. (Each year branch has its own generation and transformation.) Earth Qi restrains what it overcomes. (Zai Quan Qi restrains what it overcomes.) Heaven Qi restrains what it overcomes. (Wu Kun's commentary: Si Tian is above, righteousness cannot overcome, thus restrains what it overcomes.) Heaven restrains Color. (Heaven is empty, thus restrains the flourishing and decline of Color.) Earth restrains Form. (Earth is solid, thus restrains the flourishing and decline of Form.) The flourishing and decline of the Five Categories follow the suitability of Qi. (Five Categories: Fur, Feathers, Scales, Fin/Skin, Shell. Worms belong to Earth, Fur animals to Wood, Feathered animals to Fire, Scaled/Finned animals to Water, Shelled animals to Metal. Each follows the generation and overcoming of Qi luck for completion and loss.) Thus, there is infertility or incomplete gestation, and treatment is incomplete. This is the normal state of Qi. (Even with treatment, it cannot be complete; this is the norm of Qi transformation, not a fault of treatment.) So-called Middle Root. (All blood and Qi entities have a root in the middle; the logic of completion and loss is rooted in the middle. In humans, it is the Yuan Yang of Ming Men between the two kidneys.) Rooted outside are also five. (Such as Five Flavors, Five Colors, etc., all living but insentient.) Thus, the distinction of generation and transformation includes Five Qi, Five Flavors, Five Colors, Five Categories, and Five Suitabilities. Rooted in the middle is called Shen Ji (Spirit Mechanism); if Shen departs, Ji rests. (Endowed by Heaven, Spirit is primary; Spirit is the root of mechanism activation.) Rooted outside is called Qi Li (Qi Establishment); if Qi stops, transformation ends. (Endowed by Earth, Qi is primary; Qi is the source of generation and transformation.) Thus, each has restraint, each has overcoming, each has generation, each has completion. Hence it is said: Not knowing the addition of the year. (Addition of Five Movements and Six Qi.) The similarity and difference of Qi. (Similarity and difference of Host/Guest winning/losing.) Are insufficient to speak of generation and transformation. (*Wu Chang Zheng Da Lun*)
How do the Six Qi divide governance? For Si Tian and Zai Quan, what is their arrival? It is answered: Jue Yin Si Tian, its transformation is Wind; Shao Yin Si Tian, its transformation is Heat; Tai Yin Si Tian, its transformation is Dampness; Shao Yang Si Tian, its transformation is Fire; Yang Ming Si Tian, its transformation is Dryness; Tai Yang Si Tian, its transformation is Cold. Based on the visited Zang organ position, name the disease. (Wang Bing's commentary: Liver Wood is East, Heart Fire is South, Spleen Earth is Center and four dimensions, Lung Metal is West, Kidney Water is North. These are the fixed positions of the Five Zang. However, when Five Movements control the arrival of Six Qi, if Qi is compatible, there is harmony; if incompatible, there is disease. Thus, first discuss the visited Six Qi, then discuss the diseases of the Five Zang.) How is Earth transformation? (Zai Quan Earth transformation.) It is answered: Si Tian is full, Hand heat (Pericardium meridian runs through palm), elbow spasm and armpit swelling, heart palpitations. (Water overcomes Fire.) Chest, hypochondrium, and epigastrium uneasy, red face and yellow eyes, frequent belching (Heart causes belching), dry throat, severely black complexion (sound tai, black resembles Water), thirst and desire to drink. Disease originates from