天有六气，人有三阴三阳，上下相应，变化于是乎生，疾病于是乎起，其旨甚微，故曰六微旨大论也。
黄帝问曰∶呜呼远哉！天之道也，如迎浮云，若视深渊，视深渊尚可测，迎浮云莫知其极。（按∶喻六气之
本于天而未易测识也。）夫子数言谨奉天道，余闻而藏之，心私异之，不知其所谓也，愿夫子溢志尽言其事，
令终不灭，久而不绝，天之道可得闻乎？岐伯稽首再拜对曰∶明乎哉问！天之道也，此因天之序，盛衰之时也。
帝曰∶愿闻天道，六六之节，盛衰何也？（按∶六六之节者，言天有六气，而人之三阴三阳与之相应，故云六
六也，与六节脏象论所言六六之节，乃指一岁六六三百六十日者不同。）岐伯曰∶上下有位，左右有纪。（张
景岳曰∶“此言六位之序，以明客气之盛衰也。”）故少阳之右，阳明治之；阳明之右，太阳治之；太阳之右，
厥阴治之；厥阴之右，少阴治之；少阴之右，太阴治之；太阴之右，少阳治之。此所谓气之标，盖南面而待之
也。（“此即所谓六六之节也，三阴三阳以六气为本，六气以三阴三阳为标。然此右字，皆自南面而观以待之，
所以少阳之右为阳明也。”）故曰∶因天之序，盛衰之时，移光定位，正立而待之。此之谓也。（“光，日光也。
位，位次也。凡此六气之次，即因天之序也。天既有序，则气之王者为盛，气之退者为衰。然此盛衰之
时，由于日光之移，日光移而后位次定。圣人之察之者，但南面正立而待之，则其时更气易，皆于日光见之矣。
故生气通天论曰∶‘天运当以日光明。’正此移光定位之义。”谨按以上言三阴三阳之序，为气之标，所谓左
右有纪也。以下言人之阴阳，必待天之六气以为治，为标原于本，所谓上下有位也。六六之节，义具于此。）
少阳之上，火气治之，中见厥阴。（按∶少阳者，手经之三焦，人身之相火也。然人身之有相火，非即始之于
人也，盖由天有火气治之于上矣。火气治于上，少阳三焦应于下。三焦者，相火之表也，有表必有里，厥阴心
包中见焉。中见者，表里之间之谓也。）阳明之上，燥气治之，中见太阴。（按∶阳明者，手大肠之经，人腑
之金也。人身之金，必禀天之燥气以为治，燥气治于上，阳明大肠应于下。大肠者，金之表也，有表必有里，
手太阴肺金中见焉。）太阳之上，寒气治之，中见少阴。（太阳者，足膀胱之经，人腑之水也。人身之水，必
资天之寒气以为治，寒气治于上，太阳膀胱应于下。膀胱者，水之表也，有表必有里，足少阴肾水中见焉。）
厥阴之上，风气治之，中见少阳。（厥阴者，足肝脏之经，人脏之木也。人身之木，必资天之风气以为治，风
气治于上，厥阴肝木应于下。肝者，风木之里也，有里必有表，足少阳胆木中见焉。）少阴之上，热气治之，
中见太阳。（少阴者，手心脏之经，人脏之火也。人身之火，必资天之热气以为治，热气治于上，少阴心火应
于下。心者，火之里也，有里必有表，手太阳小肠中见焉。）太阴之上，湿气治之，中见阳明。（太阴者，足
脾脏之经，人脏之土也。人身之土，必资天之湿气以为治，湿气治于上，太阴脾土应于下。脾者，土之里也。有
里必有表，足阳明胃土中见焉。）所谓本也。本之下，中之见也。见之下，气之标也。（按∶三阴三阳上禀
于六气，是六气者所谓本也。本立于上，而阴阳与之相应者，见于一表一里之中。惟所见者为阴阳之表里，乃
人之脏腑，所谓六气之标也。谨按三阴三阳，各有表里相配之目。如手少阳三焦，配手厥阴心包；手阳明大
肠，配手太阴肺；足太阳膀胱，配足少阴肾；足厥阴肝，配足少阳胆；手少阴心，配手太阳小肠；足太阴脾，
配足阳明胃。及其上应六气之名，或称表不称里，或称里不称表，如相火止云少阳三焦，不言厥阴心包，燥金
止云阳明大肠，不言太阴肺，寒水止云太阳膀胱，不言少阴肾，风木止云厥阴肝，不言少阳胆，君火止云少阴
心，不言太阳小肠，湿土止云太阴脾，不言阳明胃者，何也？人身之脏腑，天地之阴阳也。阴阳不可以偏废，
则脏腑不可以偏称。其称表不称里者，阳为阴之卫，言表而里在其中，是故相火之少阳，上应热气而中见厥阴，
燥金之阳明，上应燥气而中见太阴，寒水之膀胱，上应寒气而中见少阴也。其称里不称表者，阴为阳之基，言里
而表亦在其中，是故风木之厥阴，上应风气而中见少阳，君火之少阴，上应火气而中见太阳，湿土之太阴，上应
湿气而中见阳明也。阴阳本互根，脏腑相输应，而总受六气之气以为气，所谓标原于本也。奈何景岳将中字实看，
谓为互根之中气。如云与厥阴为表里，故中见厥阴，是以相火而兼风木之化等语。据云与厥阴为表里，是已知
厥阴为配三焦之手厥阴矣，而又云兼风木之化，是更以为足厥阴矣，且相火从无兼风木之化之说。以下五段，
谬误皆然。景岳之意，盖惑于相火寄于肝胆之语，故一误而无所不误也。）本标不同，气应异象。（本标不同者，
六气为三阴三阳之本，如风木王于春，乃春或宜温而反寒，是本有不同也。三阴三阳为六气之标，如春宜木王，
而人之肝胆反虚，是标有不同也。如木值之年，气宜木王而木反见虚，肝盛之时，盛宜凌弱而反自病，是本标
不同也。凡若此者，气既乖反，则时序变于上，人病变于下，宜热反寒，脉从证逆，所应之象，自尔乖异也。）
帝曰∶其有至而至，有至而不至，有至而太过，何也？（按∶此专问六气之正变，以验气之盛衰也。）
岐伯曰∶至而至者和；至而不至，来气不及也；未至而至，来气有余也。（按∶时至气亦至，和平之应也。
若时已至而气尚未至，为气不及。若时未至而气先至，为气有余。气者，六气也。）帝曰∶至而不至，未至而
至，何如？岐伯曰∶应则顺，否则逆，逆则
变生，变生则病。（当期为应，愆期为否，天地之气，生化不息，无止碍也。不应有而有，应有而不有，是造
化之气失常，失常则气变，变常则血气纷扰而为病矣。天地变而失常，则万物皆病。）帝曰∶善！请言其应。
岐伯曰∶物生其应也，气脉其应也。（物之生荣有常时，脉之至有常期，有余岁早，不及岁晚，皆根据期而至也。
按∶物得气之先，脉随气而动，故欲验六气之盛衰，但观物生之早晚，更察脉至之衰王，而天地之气可知矣。）
帝曰∶善！愿闻地理之应六节气位何如？（按∶张景岳曰∶“此下言地理之应六节，即主气之静而守位者也，
故曰六位，亦曰六步，乃六气所主之位也。”）岐伯曰∶显明之右，君火之位也。（按∶张景岳曰∶“显明者，
日出之所，卯正之中，天地平分之处也。显明之右，谓自斗建卯中，以至巳中，步居东南，为天之右间，主二
之气，乃春分后六十日有奇，君火治令之位也。若客气以相火加于此，是谓以下临上，臣位君则逆矣。”）君
火之右，退行一步，相火治之；（“退行一步，谓退于君火之右一步也。此自斗建巳中，以至未中，步居正南，
位直司天，主三之气，乃小满后六十日有奇，相火之治令也。”）复行一步，土气治之；（“复行一步，谓复
于相火之右，又行一步也。此自未中以至酉中，步居西南，为天之左间，主四之气，乃大暑后六十日有奇，湿
土治令之位也。”）复行一步，金气治之；（“此于土气之右，又行一步，自酉中以至亥中，步居西北，为地
之右间，主五之气，乃秋分后六十日有奇，燥金治令之位也。”）复行一步，水气治之，（“此于金气之右，
又行一步，自亥中以至丑中，步居正北，位当在泉，主终之气，乃小雪后六十日有奇，寒水之治令也”）复
行一步，木气治之；（“此于水气之右，又行一步，自丑中以至卯中，步居东北，为地之左间，主初之气，乃
立春后六十日有奇，风木治令之位也。”）复行一步，君火治之。（“此自木气之末，复行于显明之右，君火
之位，是为主气六步之
一周。”谨按此言六气所主之位，止就一岁而言，乃一定之气，气之常也。若六十年中，司天在泉，每年各有
六步，初气始于地之左间，以次其不同气之变也。）相火之下，水气承之；水位之下，土气承之；土位之下，
风气承之；风位之下，金气承之；金位之下，火气承之；君火之下，阴精承之。（按，张景岳曰∶“此言六
位之下，各有所承。承者，前之退而后之进也。承之为义有二∶一曰常，一曰变。常者，如六气各专一令，一
极则一生，循环相承，无有间断，故于六位盛极之下，各有相制之气，随之以生，由生以化，由微而着，更相
承袭，时序乃成，所谓阳盛之极，则阴生承之，阴盛之极，则阳生承之，亦犹阴阳家五行胎生之义，此岁气不
易之令，故谓之常，常者四时之序也。变者，如六元正纪大论所谓少阳所至为火生，终为蒸溽，水承相火之象
也；水发而雹雪，土气承水之象也；土发而飘骤，风木承土之象也；木发而毁折，金气承木之象也；金发而清
明，火气承金之象也；火发而曛昧，阴精承火之象也，此则因亢而制，因胜而复，承制不常，故谓之变，变
者非时之邪也。然曰常曰变，虽若相殊，总之防其太过而成乎造化之用，理则一耳。”）帝曰∶何也？岐伯曰∶
亢则害，承乃制。（按∶景岳曰∶“亢者，盛之极也。制者，因其极而抑之也。盖阴阳五行之道，亢极则乖而
强弱相残矣。故凡有偏盛则必有偏衰，使强无所制，则强者愈强，弱者愈弱，而乖乱日甚。所以亢而过甚，则
害乎所胜，而承其下者，必从而制之，此天地自然之妙，真有不期然而然者。天下无常伸之理，亦无常屈之理。
易之干象曰∶‘亢之为言也，知进而不知退，知存而不知亡，知得而不知丧。’复之彖曰∶‘复其见天地之心
乎。即此亢承之义。’”）制生则化，外列盛衰。（“制生则化，当作制则生化，传写误也。夫盛极有制则
无亢害，无亢害则生化出乎自然，当盛者盛，当衰者衰，循序当位，是为外列盛衰。外列者，言发育之多也。”）
害则败乱，生化大病。（“亢而无制则为害矣，害则败乱失常，不生化正气而为邪气，故为大病也。王安道曰∶‘
予读内经至亢则害，承乃制，喟然叹曰，至矣哉，其造化之枢纽乎。王太仆发之于前，刘河间阐之于后，
圣人之蕴，殆靡遗矣。然学人尚不能释然，得不犹有未悉之旨欤，请推而陈之。夫自显明之右至君火治之十五
句，言六节所治之位也。自相火之下至阴精承之十二句，言地理之应岁气也。亢则害二句，言抑其过也。制则
生化四句，言有制之常与无制之变也。承犹随也，然不言随而言承者，以下言之，则有上奉之象，故曰承。
虽谓之承，而有防之之义存焉。亢者过极也，害者害物也，制者克胜之也。然所承者，其不亢则随之而已，故
虽承而不见；既亢则克胜以平之，承斯见矣。然而迎之不知其所来，迹之不知其所止，固若有不可必者；然可
必者常存乎杳冥恍惚之中，而莫之或欺也。河间曰∶己亢过极，则反似胜己之化。似也者，其可以形质求哉。
故后篇云，厥阴所至为风生，终为肃，少阴所至为热生，终为寒之类，其为风生为热生者亢也，其为肃为寒者
制也。又水发而雹雪，土发而飘骤之类，其水发土发者亢也，其雹雪飘骤者制也。若然者，盖造化之常，不能
以无亢，亦不能以无制焉耳。’又虞天民曰∶制者，制其气之太过也。害者，害承者之元气也。所谓元气者，
总而言之，谓之一元，如天一生水，水生木，木生火，火生土，土生金，金生水，循环无端，生生不息也。
分而言之，谓之六元，如水为木之化元，木为火之化元，火为土之化元，土为金之化元，金为水之化元，亦运
化而无穷也。假如火不亢，则所承之水随之而已，一有亢极，则其水起以平之，盖恐害吾金元之气，子来救母
之意也。六气皆然。此五行胜复之理，不期然而然者矣。由此观之，则天地万物固无往而非五行，而亢害承制
又安往而不然哉。故求之于人，则五脏更相平也，五志更相胜也，五气更相移也，五病更相变也。故火极则
寒生，寒极则湿生，湿极则风生，风极则燥生，燥极则热生，皆其化也。第承制之在天地者，出乎气化之自然，
而在人为亦有之，则在挽回运用之得失耳。使能知其微，得其道，则把握在我，何害之有。设承制之盛衰不明，
似是之真假不辨，则败乱可立而待也，惟知者乃能慎之。”二家之论，亢害承制之义，无余蕴矣。）
帝曰∶盛衰何如？（按∶此因前言外列盛衰，故帝又辨悉其义也。）岐伯曰∶非其位则邪，当其位则正，
邪则变甚，
正则微。（按∶甚者病之重，微者病之轻，非位当位，义如下文。）帝曰∶何谓当位？岐伯曰∶木运临卯，
（按∶以木运临卯位，丁卯岁也。）火运临午，（按，以火运临午位，戊午岁也。）土运临四季，（按∶土运
天有六种气候（六气），人有三阴三阳经络，上下相互感应，变化由此产生，疾病由此发生，其中的奥妙非常精微，所以称为《六微旨大论》。
黄帝问道：唉，天道真是深远啊！就像迎接浮云一样，又像观察深渊。观察深渊还可以测量深度，但迎接浮云却不知其极限。（按语：比喻六气的本源在于天，难以测度识别。）先生多次说要谨慎地奉行天道，我听了并记在心里，心里暗自疑惑，不明白先生所说的意思。希望先生畅所欲言，详尽地讲述此事，使这些道理永远不磨灭，长久流传。请问天道的奥秘可以听一听吗？岐伯叩头拜了两拜回答说：问得真明白啊！天道，就是顺应天的运行规律和盛衰的时节。
黄帝说：我想了解天道，所谓的“六六之节”，其盛衰规律是怎样的呢？（按语：“六六之节”是指天有六气，与人的三阴三阳相应，所以叫六六。这与《六节脏象论》中提到的指一年三百六十日的“六六之节”不同。）岐伯说：上下各有位置，左右各有纲纪。（张景岳说：“这是说六位的次序，以说明客气盛衰的道理。”）所以少阳的右边，由阳明主事；阳明的右边，由太阳主事；太阳的右边，由厥阴主事；厥阴的右边，由少阴主事；少阴的右边，由太阴主事；太阴的右边，由少阳主事。这就是所谓的气之标位，大概是面向南方来等待观察它们吧。（“这就是所谓的六六之节。三阴三阳以六气为本，六气以三阴三阳为标。然而这里的‘右’字，都是指从南面观看并等待它们，所以少阳的右边是阳明。”）所以说：顺应天的次序，把握盛衰的时节，移动日光以确定位次，端正站立来等待观察。说的就是这个意思。（“光，指日光。位，指位次。凡是这六气的次序，就是顺应天的次序。天既然有序，那么当令之气就旺盛，退去之气就衰弱。然而这种盛衰的时节，是由于日光的移动而确定的，日光移动之后位次才固定。圣人观察它，只要面向南方端正站立等待，那么时节更替、气机变化，都能从日光的变化中看出来。所以《生气通天论》说：‘天的运行应当以日光的光明为依据。’正是这个移动日光确定位次的含义。”谨按以上论述了三阴三阳的次序，作为气之标，也就是所谓的左右有纲纪。以下论述了人的阴阳，必须依赖天的六气来治理，标源于本，也就是所谓的上下有位置。六六之节的意义包含在这里。）
少阳之上，由火气主事，中间见厥阴。（按语：少阳，是手经三焦，是人身的相火。然而人身之所以有相火，并非始于人本身，而是因为天有火气在上治理。火气治于上，少阳三焦应于下。三焦是相火的表，有表必有里，在厥阴心包中见到。所谓“中见”，是指表里之间的意思。）阳明之上，由燥气主事，中间见太阴。（按语：阳明，是手大肠经，是人体的金。人身的金，必须禀受天的燥气来治理，燥气治于上，阳明大肠应于下。大肠是金的表，有表必有里，在手太阴肺金中见到。）太阳之上，由寒气主事，中间见少阴。（太阳，是足膀胱经，是人体的水。人身的水，必须借助天的寒气来治理，寒气治于上，太阳膀胱应于下。膀胱是水的表，有表必有里，在足少阴肾水中见到。）厥阴之上，由风气主事，中间见少阳。（厥阴，是足肝脏经，是人体的木。人身的木，必须借助天的风气来治理，风气治于上，厥阴肝木应于下。肝是风木的里，有里必有表，在足少阳胆木中见到。）少阴之上，由热气主事，中间见太阳。（少阴，是手心脏经，是人体的火。人身的火，必须借助天的热气来治理，热气治于上，少阴心火应于下。心是火的里，有里必有表，在手太阳小肠中见到。）太阴之上，由湿气主事，中间见阳明。（太阴，是足脾脏经，是人体的土。人身的土，必须借助天的湿气来治理，湿气治于上，太阴脾土应于下。脾是土的里。有里必有表，在足阳明胃土中见到。）这就叫做“本”。本的下面，是中间的“见”。见的下面，是气的“标”。（按语：三阴三阳上禀受于六气，这六气就是所谓的“本”。本立于上，而与之相应的阴阳，体现在一表一里的“见”中。只有所见的是阴阳的表里，即人的脏腑，这就是所谓的六气之“标”。谨按三阴三阳，各有表里相配的名称。如手少阳三焦，配手厥阴心包；手阳明大肠，配手太阴肺；足太阳膀胱，配足少阴肾；足厥阴肝，配足少阳胆；手少阴心，配手太阳小肠；足太阴脾，配足阳明胃。等到它们对应六气的名称时，有的只称表不称里，有的只称里不称表，比如相火只说少阳三焦，不说厥阴心包；燥金只说阳明大肠，不说太阴肺；寒水只说太阳膀胱，不说少阴肾；风木只说厥阴肝，不说少阳胆；君火只说少阴心，不说太阳小肠；湿土只说太阴脾，不说阳明胃，为什么呢？人身的脏腑，就是天地的阴阳。阴阳不可以偏废，那么脏腑也不可以偏称。那些只称表不称里的，是因为阳是阴的护卫，说了表，里就在其中，所以相火的少阳，上应热气而中见厥阴；燥金的阳明，上应燥气而中见太阴；寒水的膀胱，上应寒气而中见少阴。那些只称里不称表的，是因为阴是阳的基础，说了里，表也在其中，所以风木的厥阴，上应风气而中见少阳；君火的少阴，上应火气而中见太阳；湿土的太阴，上应湿气而中见阳明。阴阳本互根，脏腑相互呼应，并且总接受六气之气作为气，这就是所谓的标源于本。为什么张景岳把“中”字实看，认为是互根的“中气”。比如他说与厥阴互为表里，所以中见厥阴，是以相火兼有风木的化气等说法。据他说与厥阴互为表里，是已知厥阴是配三焦的手厥阴了，却又说兼风木的化气，这又以为是足厥阴了，而且相火从来没有兼风木化气的说法。以下五段，谬误都是这样。张景岳的意思，大概是迷惑于相火寄居在肝胆的说法，所以一错而处处皆错。）本和标不同，气应的现象也不同。（本标不同，是指六气是三阴三阳的本，比如风木旺于春季，但春天可能应该温暖反而寒冷，这是本有不同。三阴三阳是六气的标，比如春天适宜木旺，但人的肝胆反而虚弱，这是标有不同。比如在木值年的年份，气应该木旺而木反而见虚，肝盛的时期，盛应该欺凌弱反而自己生病，这就是本标不同。像这样的情况，气既乖违反常，那么时序在上面变化，人在下面发病，应该热反而冷，脉象与证候相反，所应的现象，自然也就乖异了。）
黄帝说：有按时而至且正常的，有按时至但未达到的，有按时至但过分的，这是什么原因呢？（按语：这里专门问六气的正常与异常，以验证气的盛衰。）岐伯说：时至气也至，这叫和平；时至气未至，是来气不足；未到时而气先至，是来气有余。（按语：时节到了气也到，是和平的应验。如果时节已到气还没到，叫气不及。如果时节未到气先到，叫气有余。气，指六气。）黄帝说：时至气未至，未到时而气先至，怎么样？岐伯说：相应就顺，不相应就逆，逆则产生变异，产生变异则生病。（当期相应叫顺，错过期限不相应叫否。天地之气，生化不息，没有止碍。不应有而有，应有而不有，这是造化之气失常，失常则气变，变常则血气纷扰而生病。天地变异而失常，那么万物都生病。）黄帝说：好！请讲讲相应的情况。岐伯说：万物的生长是相应的表现，脉象的变化也是相应的表现。（万物的生荣有固定的时间，脉象的到来有固定的周期，有余的年份早到，不足的年份晚到，都根据期限而至。按语：物得到气的先机，脉随着气而动，所以想验证六气的盛衰，只要观察物生的早晚，再考察脉至的衰旺，就可以知道天地之气了。）
黄帝说：好！我想了解地理对六节气位的响应是怎样的？（按语：张景岳说：“这下面讲地理对六节的响应，即主气的静止而守位，所以叫六位，也叫六步，是六气所主的位次。”）岐伯说：显明的右边，是君火的位次。（按语：张景岳说：“显明，是日出之处，卯时的正中，天地平分的地方。显明的右边，指从斗建卯中到巳中，步居东南，为天之右间，主二之气，是春分后六十多天，君火治令的位次。如果客气以相火加临于此，这叫以下临上，臣位君则逆了。”）君火的右边，退行一步，由相火主事；（“退行一步，指退于君火右边一步。这是从斗建巳中到未中，步居正南，位直司天，主三之气，是小满后六十多天，相火治令。”）又行一步，由土气主事；（“复行一步，指又在相火右边，又行一步。这是从未中到酉中，步居西南，为天之左间，主四之气，是大暑后六十多天，湿土治令的位次。”）又行一步，由金气主事；（“这是在土气右边，又行一步，从酉中到亥中，步居西北，为地之右间，主五之气，是秋分后六十多天，燥金治令的位次。”）又行一步，由水气主事，（“这是在金气右边，又行一步，从亥中到丑中，步居正北，位当在泉，主终之气，是小雪后六十多天，寒水治令。”）又行一步，由木气主事；（“这是在水气右边，又行一步，从丑中到卯中，步居东北，为地之左间，主初之气，是立春后六十多天，风木治令的位次。”）又行一步，由君火主事。（“这是从木气的末尾，又行于显明的右边，君火的位次，这是主气六步的一周。”谨按这里讲的是六气所主的位次，仅就一年而言，是一定的气，是气的常态。如果在六十年中，司天在泉，每年各有六步，初气始于地的左间，依次有不同的气变化。）
相火的下面，由水气承继；水位的下面，由土气承继；土位的下面，由风气承继；风位的下面，由金气承继；金位的下面，由火气承继；君火的下面，由阴精承继。（按，张景岳说：“这是说六位的下面，各有所承。承，是前面的退去而后面的进接。承的意义有两方面：一是常，二是变。常，如六气各专一令，一极则一生，循环相承，没有间断，所以在六位盛极之下，各有相制之气随之而生，由生而化，由微而著，更相承袭，时序才形成，所谓阳盛之极，则阴生承之，阴盛之极，则阳生承之，也如同阴阳家五行胎生的意义，这是岁气不易的命令，所以叫常，常就是四时的次序。变，如《六元正纪大论》所说少阳所至为火生，终为蒸溽，是水承相火的景象；水发而雹雪，是土气承水的景象；土发而飘骤，是风木承土的景象；木发而毁折，是金气承木的景象；金发而清明，是火气承金的景象；火发而曛昧，是阴精承火的景象，这是因为亢盛而制约，因为胜而复，承制不固定，所以叫变，变是非时的邪气。然而说常说变，虽然看似不同，总之是防止太过而成造化的作用，道理是一样的。”）黄帝说：为什么呢？岐伯说：亢盛就会有害，有承继才能制约。（按：张景岳说：“亢，是盛之极。制，是因其极而抑制它。大概阴阳五行的道理，亢极就会乖违而强弱相残。所以凡有偏盛则必有偏衰，如果强无所制，则强者愈强，弱者愈弱，而乖乱日益严重。所以亢而过甚，就会伤害所胜之气，而承继其下的气，必定从而制约它，这是天地自然的妙用，真有不期然而然的道理。天下没有常伸的道理，也没有常屈的道理。《易经》乾象说：‘亢之为言也，知进而不知退，知存而不知亡，知得而不知丧。’复之彖曰：‘复其见天地之心乎。’就是此亢承的含义。”）制约产生则生化，外部列示盛衰。（“制生则化”当作“制则生化”，是传写错误。盛极有制约就没有亢害，无亢害则生化出于自然，当盛者盛，当衰者衰，循序当位，这就是外部列示盛衰。外列，是说发育众多。）有害则败乱，生化大病。（“亢而无制则为害，害则败乱失常，不生化正气而为邪气，所以为大病。王安道说：‘我读《内经》读到亢则害，承乃制，感叹地说，妙极了，这大概是造化的枢纽吧。王冰在前面阐发，刘完素在后面发扬，圣人的深蕴，几乎没有什么遗漏了。然而学习者还不能释然，难道还有未透彻的宗旨吗？请推演陈述。从显明之右至君火治之十五句，讲六节所治的位次。自相火之下至阴精承之十二句，讲地理对岁气的响应。亢则害二句，讲抑制过度。制则生化四句，讲有制的常与无制的变。承犹随也，但不说随而说承，是因为下面言之，有上奉的景象，所以说承。虽叫承，但有防制的意义存在。亢是过极，害是害物，制是克胜。然而所承的，如果不亢就只是跟随而已，所以虽承而不见；既已亢则克胜以平之，承才显现。然而迎之不知其所来，迹之不知其所止，固然好像有不可必定的；然而可必定的常存在于杳冥恍惚之中，而没有谁能欺骗它。河间说：己亢过极，则反似胜己之化。似，难道可以用形质去求吗？所以后篇说，厥阴所至为风生，终为肃，少阴所至为热生，终为寒之类，其为风生为热生者是亢，其为肃为寒者是制。又水发而雹雪，土发而飘骤之类，其水发土发者是亢，其雹雪飘骤者是制。如果是这样，大概是造化的常态，不能没有亢，也不能没有制。’又虞天民说：制，是制其气的太过。害，是害承者的元气。所谓元气，总而言之，谓之一元，如天一生水，水生木，木生火，火生土，土生金，金生水，循环无端，生生不息。分而言之，谓之六元，如水为木之化元，木为火之化元，火为土之化元，土为金之化元，金为水之化元，亦运化而无穷。假如火不亢，则所承之水随之而已，一有亢极，则其水起以平之，盖恐害吾金元之气，子来救母之意。六气皆然。这是五行胜复的道理，不期然而然。由此看来，天地万物固无往而非五行，而亢害承制又哪里不是如此呢？所以求之于人，则五脏更相平也，五志更相胜也，五气更相移也，五病更相变也。所以火极则寒生，寒极则湿生，湿极则风生，风极则燥生，燥极则热生，都是其化。只是承制在天地者，出乎气化之自然，而在人也有，则在挽回运用之得失耳。如果能知其微，得其道，则把握在我，有什么害处。设若承制的盛衰不明，似是之真假不辨，则败乱可立而待，只有智者能慎之。”两家的论述，亢害承制的意义，没有剩余的了。）
黄帝说：盛衰的情况如何？（按语：这是因为前面讲了外列盛衰，所以黄帝又辨析其义。）岐伯说：不在其位就是邪，当其位就是正，邪则病变严重，正则病变轻微。（按语：甚者病重，微者病轻，非位当位，义如下文。）黄帝说：什么叫当位？岐伯说：木运临卯，（按语：以木运临卯位，是丁卯年。）火运临午，（按语：以火运临午位，是戊午年。）土运临四季，（按语：土运
Heaven possesses six Qi (Six Climatic Factors), and humanity corresponds with the Three Yin and Three Yang meridians. The upper and lower interact, giving rise to changes, from which diseases emerge. The principles are subtle; hence it is called "Treatise on the Great Significance of the Six Subtle Factors" (Liu Wei Zhi Da Lun).
The Yellow Emperor asked: Ah, how profound is the Way of Heaven! It is like trying to catch floating clouds or gazing into a deep abyss. While the depth of an abyss can be measured, the extent of floating clouds is unknowable. (Commentary: This metaphor illustrates that the origin of the Six Qi in Heaven is difficult to fathom.) Master has often spoken of carefully following the Way of Heaven. I have listened and stored these words in my heart, yet privately remain puzzled, not understanding their meaning. I beg you to speak freely and exhaustively explain this matter, so that it may never fade or cease to exist over time. May I inquire about the Way of Heaven?
Qibo bowed twice and replied: Your question is insightful! The Way of Heaven lies in following the order of Heaven and the timing of its waxing and waning.
The Emperor said: I wish to hear about the Way of Heaven. Regarding the "Six-Six Segments," what is the pattern of their waxing and waning? (Commentary: "Six-Six Segments" refers to the correspondence between the Six Qi of Heaven and the Three Yin and Three Yang of humanity. This differs from the "Six-Six Segments" mentioned in the *Treatise on Six Segments and Viscera Images*, which refers to the 360 days of a year.) Qibo said: There are positions above and below, and regulations to the left and right. (Zhang Jingyue stated: "This describes the order of the six positions to clarify the waxing and waning of the Guest Qi.") Thus, to the right of Shaoyang (Lesser Yang) comes Yangming (Bright Yang); to the right of Yangming comes Taiyang (Greater Yang); to the right of Taiyang comes Jueyin (Terminal Yin); to the right of Jueyin comes Shaoyin (Lesser Yin); to the right of Shaoyin comes Taiyin (Greater Yin); and to the right of Taiyin returns to Shaoyang. This is referred to as the "Biao" (Markers/Manifestations) of Qi, generally observed while facing south. ("This is the so-called Six-Six Segments. The Three Yin and Three Yang take the Six Qi as their Ben (Root), and the Six Qi take the Three Yin and Three Yang as their Biao. However, the character 'right' here implies viewing from the south to await them; thus, the right of Shaoyang is Yangming.") Therefore, it is said: Follow the order of Heaven, observe the timing of waxing and waning, shift the sunlight to determine positions, stand upright, and await observation. This is what is meant. ("Light" refers to sunlight; "Position" refers to spatial arrangement. The sequence of these Six Qi follows the order of Heaven. Since Heaven has order, the Qi in command is prosperous, and the retreating Qi is declining. However, this timing of prosperity and decline depends on the movement of sunlight; only after the sunlight shifts are the positions fixed. The sage observes this by standing upright facing south; thus, the changing seasons and shifting Qi can be seen in the sunlight. Hence, the *Treatise on Vital Energy and Connection to Heaven* states: 'The movement of Heaven relies on the brightness of the sun.' This precisely explains the meaning of shifting sunlight to determine positions.) Note: The above discusses the order of the Three Yin and Three Yang as the Biao of Qi, known as having regulations to the left and right. The following discusses how human Yin and Yang must rely on the Six Qi of Heaven for governance, where the Biao originates from the Ben, known as having positions above and below. The meaning of the Six-Six Segments is contained herein.
Above Shaoyang, Fire Qi governs, with Jueyin appearing in the middle. (Commentary: Shaoyang refers to the Hand-Taiyang Sanjiao (Triple Burner), which is the Ministerial Fire in the human body. However, the existence of Ministerial Fire in the human body does not originate solely from humans but is governed by the Fire Qi of Heaven above. When Fire Qi governs above, Shaoyang Sanjiao responds below. Sanjiao is the exterior manifestation of Ministerial Fire; where there is an exterior, there must be an interior, revealed in Jueyin Pericardium. "Zhongjian" (Middle Appearance) refers to the relationship between exterior and interior.) Above Yangming, Dryness Qi governs, with Taiyin appearing in the middle. (Commentary: Yangming refers to the Large Intestine Meridian of Hand-Yangming, representing Metal in the human fu organs. Human Metal must receive governance from the Dryness Qi of Heaven. When Dryness Qi governs above, Yangming Large Intestine responds below. Large Intestine is the exterior of Metal; where there is an exterior, there is an interior, revealed in Hand-Taiyin Lung Metal.) Above Taiyang, Cold Qi governs, with Shaoyin appearing in the middle. (Taiyang refers to the Bladder Meridian of Foot-Taiyang, representing Water in the human fu organs. Human Water must rely on the Cold Qi of Heaven. When Cold Qi governs above, Taiyang Bladder responds below. Bladder is the exterior of Water; where there is an exterior, there is an interior, revealed in Foot-Shaoyin Kidney Water.) Above Jueyin, Wind Qi governs, with Shaoyang appearing in the middle. (Jueyin refers to the Liver Meridian of Foot-Jueyin, representing Wood in the human zang organs. Human Wood must rely on the Wind Qi of Heaven. When Wind Qi governs above, Jueyin Liver Wood responds below. Liver is the interior of Wind-Wood; where there is an interior, there is an exterior, revealed in Foot-Shaoyang Gallbladder Wood.) Above Shaoyin, Heat Qi governs, with Taiyang appearing in the middle. (Shaoyin refers to the Heart Meridian of Hand-Shaoyin, representing Fire in the human zang organs. Human Fire must rely on the Heat Qi of Heaven. When Heat Qi governs above, Shaoyin Heart Fire responds below. Heart is the interior of Fire; where there is an interior, there is an exterior, revealed in Hand-Taiyang Small Intestine.) Above Taiyin, Dampness Qi governs, with Yangming appearing in the middle. (Taiyin refers to the Spleen Meridian of Foot-Taiyin, representing Earth in the human zang organs. Human Earth must rely on the Dampness Qi of Heaven. When Dampness Qi governs above, Taiyin Spleen Earth responds below. Spleen is the interior of Earth; where there is an interior, there is an exterior, revealed in Foot-Yangming Stomach Earth.) This is called the "Ben" (Root). Below the Ben is the "Zhongjian" (Middle Appearance). Below the Zhongjian is the "Biao" (Marker) of Qi. (Commentary: The Three Yin and Three Yang derive from the Six Qi; thus, the Six Qi are the "Ben." The Ben stands above, and the corresponding Yin and Yang appear in the Zhongjian of one exterior and one interior. What is seen constitutes the exterior and interior of Yin and Yang, i.e., the human viscera, which are the "Biao" of the Six Qi. Note: Each of the Three Yin and Three Yang has paired exterior-interior relationships. For example, Hand-Shaoyang Sanjiao pairs with Hand-Jueyin Pericardium; Hand-Yangming Large Intestine pairs with Hand-Taiyin Lung; Foot-Taiyang Bladder pairs with Foot-Shaoyin Kidney; Foot-Jueyin Liver pairs with Foot-Shaoyang Gallbladder; Hand-Shaoyin Heart pairs with Hand-Taiyang Small Intestine; Foot-Taiyin Spleen pairs with Foot-Yangming Stomach. However, when referring to their correspondence with the names of the Six Qi, sometimes only the exterior is named, not the interior, or vice versa. For instance, Ministerial Fire is only called Shaoyang Sanjiao, not Jueyin Pericardium; Dryness Metal is only called Yangming Large Intestine, not Taiyin Lung; Cold Water is only called Taiyang Bladder, not Shaoyin Kidney; Wind Wood is only called Jueyin Liver, not Shaoyang Gallbladder; Sovereign Fire is only called Shaoyin Heart, not Taiyang Small Intestine; Damp Earth is only called Taiyin Spleen, not Yangming Stomach. Why? Human viscera correspond to the Yin and Yang of Heaven and Earth. Yin and Yang cannot be neglected, so viscera cannot be named partially. Those named only by exterior do so because Yang protects Yin; mentioning the exterior implies the interior. Thus, Shaoyang of Ministerial Fire corresponds to Heat Qi above and Jueyin in the middle; Yangming of Dryness Metal corresponds to Dryness Qi above and Taiyin in the middle; Bladder of Cold Water corresponds to Cold Qi above and Shaoyin in the middle. Those named only by interior do so because Yin is the foundation of Yang; mentioning the interior implies the exterior. Thus, Jueyin of Wind Wood corresponds to Wind Qi above and Shaoyang in the middle; Shaoyin of Sovereign Fire corresponds to Fire Qi above and Taiyang in the middle; Taiyin of Damp Earth corresponds to Dampness Qi above and Yangming in the middle. Yin and Yang originally root each other, viscera respond to each other, and all receive Qi from the Six Qi. This is the Biao originating from the Ben. Why did Zhang Jingyue interpret "Zhong" literally as "Zhong Qi" (Middle Qi) of mutual rooting? For example, he said it pairs with Jueyin as exterior-interior, hence Zhongjian Jueyin, implying Ministerial Fire combines with Wind Wood transformation. If it pairs with Jueyin as exterior-interior, it already knows Jueyin is the Hand-Jueyin pairing with Sanjiao, yet says it combines with Wind Wood, implying Foot-Jueyin. Moreover, Ministerial Fire never combines with Wind Wood transformation. The following five paragraphs contain similar errors. Zhang Jingyue’s intent likely stemmed from confusion regarding Ministerial Fire residing in the Liver and Gallbladder, leading to widespread error.) Because Ben and Biao differ, the phenomena responded to by Qi also differ. (Difference between Ben and Biao: The Six Qi are the Ben of the Three Yin and Three Yang. For example, Wind-Wood dominates in Spring, but Spring might be cold instead of warm; this is a difference in Ben. The Three Yin and Three Yang are the Biao of the Six Qi. For example, Spring should see Wood dominance, but human Liver and Gallbladder might be deficient; this is a difference in Biao. In years dominated by Wood, Qi should show Wood dominance but appears deficient; during periods of Liver excess, excess should oppress weakness but instead causes self-disease. These are differences between Ben and Biao. In such cases, since Qi is deviant, seasonal order changes above, and human disease manifests below. Where heat is expected, cold occurs; pulse contradicts symptoms; the corresponding phenomena naturally become aberrant.)
The Emperor asked: There are times when Qi arrives on schedule and normally, times when it arrives late, and times when it arrives excessively. What causes this? (Commentary: This specifically asks about the normal and abnormal states of the Six Qi to verify their waxing and waning.) Qibo said: Arrival of both time and Qi together indicates harmony. Arrival of time without Qi indicates insufficient incoming Qi. Arrival of Qi before time indicates excessive incoming Qi. (Commentary: When the season arrives and Qi also arrives, it is a harmonious response. If the season has arrived but Qi has not, it is Qi deficiency. If Qi arrives before the season, it is Qi excess. "Qi" refers to the Six Qi.) The Emperor asked: What happens if Qi arrives late or early? Qibo said: Correspondence leads to smoothness; non-correspondence leads to rebellion. Rebellion generates alteration; alteration generates disease. (Correspondence to the period is smooth; deviation from the period is adverse. The Qi of Heaven and Earth undergoes continuous generation and transformation without obstruction. Having Qi when it should not be present, or lacking Qi when it should be present, means the Qi of Creation is失常 (abnormal). Abnormality leads to Qi alteration; alteration of norms leads to chaotic Blood and Qi, resulting in disease. When Heaven and Earth deviate from norms, all things suffer disease.) The Emperor said: Excellent! Please explain the correspondence. Qibo said: The growth of living things is a sign of correspondence; the pulse is also a sign of correspondence. (The flourishing of things has a regular time; the arrival of the pulse has a regular cycle. Excess years arrive early, deficiency years arrive late, all according to the schedule. Comment: Things sense Qi first, and the pulse moves with Qi. Thus, to verify the waxing and waning of the Six Qi, one need only observe the early or late growth of plants and examine the strength or weakness of the pulse arrival to understand the Qi of Heaven and Earth.)
The Emperor said: Excellent! I wish to know how geography responds to the positions of the Six Qi segments. (Commentary: Zhang Jingyue said: "Hereafter, we discuss how geography responds to the six segments, i.e., the static nature of Host Qi maintaining its position. Hence it is called 'Six Positions' or 'Six Steps,' referring to the positions governed by the Six Qi.") Qibo said: To the right of Xianming (Manifest Clarity/Dawn), is the position of Sovereign Fire. (Commentary: Zhang Jingyue said: "Xianming is where the sun rises, at the midpoint of Mao hour, the place where Heaven and Earth divide equally. The right of Xianming refers to the period from the Mao midpoint to the Si midpoint, located in the southeast, serving as the Right Interior Gate of Heaven, governing the Second Qi, approximately sixty days after the Spring Equinox, the position of Sovereign Fire's governance. If Guest Qi adds Ministerial Fire here, it is called 'Lower overlooking Upper,' where a minister usurps the sovereign's position, which is rebellious.") To the right of Sovereign Fire, moving back one step, Ministerial Fire governs. ("Moving back one step" means retreating one step to the right of Sovereign Fire. This is from the Si midpoint to the Wei midpoint, located due South, directly under the Si Tian (Heavenly Ruler), governing the Third Qi, approximately sixty days after Grain Full, the governance of Ministerial Fire.) Moving forward one step, Earth Qi governs. ("Moving forward one step" means proceeding one step further to the right of Ministerial Fire. This is from the Wei midpoint to the You midpoint, located in the Southwest, serving as the Left Interior Gate of Heaven, governing the Fourth Qi, approximately sixty days after Great Heat, the position of Wet Earth's governance.) Moving forward one step, Metal Qi governs. ("This is one step to the right of Earth Qi, from the You midpoint to the Hai midpoint, located in the Northwest, serving as the Right Exterior Gate of Earth, governing the Fifth Qi, approximately sixty days after the Autumn Equinox, the position of Dry Metal's governance.") Moving forward one step, Water Qi governs. ("This is one step to the right of Metal Qi, from the Hai midpoint to the Chou midpoint, located due North, positioned under the Zai Quan (Earthly Source), governing the Final Qi, approximately sixty days after Minor Snow, the governance of Cold Water.") Moving forward one step, Wood Qi governs. ("This is one step to the right of Water Qi, from the Chou midpoint to the Mao midpoint, located in the Northeast, serving as the Left Exterior Gate of Earth, governing the First Qi, approximately sixty days after Start of Spring, the position of Wind Wood's governance.") Moving forward one step, Sovereign Fire governs. ("From the end of Wood Qi, moving again to the right of Xianming, to the position of Sovereign Fire, completing one cycle of the six steps of Host Qi.") Note: This describes the positions governed by the Six Qi, applicable only to one year, representing fixed Qi and the constant state of Qi. However, over sixty years, Si Tian and Zai Quan change annually, each having six steps. The First Qi begins at the Left Exterior Gate of Earth, sequentially showing variations in different Qi.
Below Ministerial Fire, Water Qi succeeds it; below the position of Water, Earth Qi succeeds it; below the position of Earth, Wind Qi succeeds it; below the position of Wind, Metal Qi succeeds it; below the position of Metal, Fire Qi succeeds it; below Sovereign Fire, Yin Essence succeeds it. (Commentary: Zhang Jingyue said: "This states that below each of the six positions, there is a succeeding Qi. 'Cheng' (Succeed/Support) means the preceding retreats and the subsequent advances. The meaning of Cheng has two aspects: Constant and Variable. Constant: As each of the Six Qi holds its specific command, one extreme gives way to generation, cycling continuously without interruption. Thus, below the peak of each position, there is a controlling Qi that arises subsequently, transforming from subtle to manifest, succeeding each other, forming the seasonal order. This is 'When Yang reaches its extreme, Yin is generated to support it; when Yin reaches its extreme, Yang is generated to support it,' akin to the concept of embryonic generation in Five Elements theory. This is the unchanging law of annual Qi, hence called Constant, which is the order of the four seasons. Variable: As described in the *Treatise on the Six Origins and Correct Records*, e.g., 'Where Shao Yang arrives, Fire is born, ending in steaming humidity,' which is the image of Water supporting Ministerial Fire; 'When Water erupts, hail and snow occur,' the image of Earth supporting Water; 'When Earth erupts, wind and rain surge,' the image of Wind-Wood supporting Earth; 'When Wood erupts, destruction and breaking occur,' the image of Metal supporting Wood; 'When Metal erupts, clarity prevails,' the image of Fire supporting Metal; 'When Fire erupts, darkness obscures,' the image of Yin Essence supporting Fire. These arise from overcoming excess and restoring balance, where succession and control are not fixed, hence called Variable, which refers to pathogenic factors out of season. Although Constant and Variable seem different, they ultimately prevent excess and fulfill the function of creation; the principle is the same.") The Emperor asked: Why? Qibo said: Extremity brings harm; succession brings control. (Commentary: Zhang Jingyue said: "Kang" (Extremity/Hyperactivity) is the peak of prosperity. "Zhi" (Control) is suppressing it due to its extremity. The way of Yin-Yang and Five Elements dictates that extreme hyperactivity leads to discord and mutual destruction between strong and weak. Thus, wherever there is partial excess, there must be partial deficiency. If the strong are unchecked, the strong become stronger and the weaker weaker, increasing disorder daily. Therefore, when hyperactivity becomes excessive, it harms the element it overcomes, and the Qi succeeding it below will inevitably control it. This is the natural wonder of Heaven and Earth, occurring spontaneously without expectation. There is no eternal extension nor eternal contraction in the world. The Image of Qian in the I Ching says: 'To speak of Kang is to know advance but not retreat, know survival but not extinction, know gain but not loss.' The Commentary on Fu says: 'Does not Fu reveal the mind of Heaven and Earth?' This embodies the meaning of Kang and Cheng.) Control generates transformation; externally, waxing and waning are displayed. ("Control generates transformation" should read "Control leads to generation and transformation," a transcription error. When extremity is controlled, there is no hyperactive harm; without hyperactive harm, generation and transformation occur naturally. What should wax waxes, what should wane wanes, following order and proper position, which is externally displaying waxing and waning. "Externally displaying" refers to abundant development.) Harm leads to ruin and chaos; generation and transformation result in major disease. ("Hyperactivity without control leads to harm; harm leads to ruin and deviation from norms, failing to generate righteous Qi and instead producing pathogenic Qi, thus causing major disease. Wang Andao said: 'Reading the Neijing to "Hyperactivity brings harm, succession brings control," I sigh and say, how profound! Is this not the pivot of creation? Wang Bing elucidated it earlier, Liu Wansu expanded upon it later. The depths of the Sages are almost fully revealed. Yet learners still cannot fully comprehend; are there still hidden meanings? Let me deduce and state them. From "Right of Xianming" to "Sovereign Fire governs" (15 sentences), it discusses the positions governed by the Six Segments. From "Below Ministerial Fire" to "Yin Essence succeeds" (12 sentences), it discusses how geography responds to annual Qi. "Hyperactivity brings harm, succession brings control" (2 sentences) discusses restraining excess. "Control leads to generation and transformation..." (4 sentences) discusses the norm with control versus the anomaly without control. "Cheng" is like following, but "Cheng" is used instead of "following" because the subsequent text implies a sense of upward support, hence "Cheng." Although called Cheng, it contains the meaning of prevention. "Kang" is extremity; "Harm" harms things; "Zhi" is overcoming and winning. However, what is succeeded, if not extreme, merely follows, so although it succeeds, it is unseen; once extreme, it is overcome and leveled, so Cheng becomes visible. Yet, approaching it, one does not know its source; tracing it, one does not know its end, seemingly unpredictable. But certainty always exists in the obscure and ethereal, deceiving no one. Wansu said: When oneself reaches extreme hyperactivity, it falsely resembles the transformation of the element that controls it. Can "resemblance" be sought through form and substance? Hence the later chapter states: "Where Jueyin arrives, Wind is born, ending in肃 (Dryness/Cooling); where Shaoyin arrives, Heat is born, ending in Cold." Being Wind-born or Heat-born is Kang; being Cooling or Cold is Zhi. Similarly, water erupting with hail/snow, earth erupting with wind/rain: the eruption is Kang; the hail/wind is Zhi. Thus, the norm of creation cannot lack Kang, nor can it lack Zhi.' Yu Tianmin said: Zhi controls the excess of Qi. Harm harms the Original Qi of the successor. Original Qi, in summary, is One Yuan, e.g., Heaven generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, Metal generates Water, cycling endlessly, generating life without ceasing. Specifically, it is called the Six Origins, e.g., Water is the origin of Wood's transformation, Wood is the origin of Fire's transformation, etc., operating and transforming infinitely. If Fire is not extreme, the succeeding Water merely follows; once extreme, Water rises to level it, fearing harm to our Metal-Original Qi, the intention of the child saving the mother. This applies to all Six Qi. This is the principle of Five Elements victory and revenge, occurring spontaneously. From this, we see that Heaven and Earth and all things are nothing but Five Elements, and Hyperactivity-Harm-Succession-Control is everywhere applicable. Applying this to humans, the Five Viscera balance each other, the Five Emotions overcome each other, the Five Qi shift each other, and the Five Diseases transform into each other. Thus, extreme Fire generates Cold, extreme Cold generates Dampness, extreme Dampness generates Wind, extreme Wind generates Dryness, extreme Dryness generates Heat; all are transformations. Only the Cheng-Zhi in Heaven and Earth stems from the natural Qi transformation, but in humans, it also exists, depending on the success or failure of intervention and application. If one can grasp its subtleties and obtain the Dao, then control lies within oneself, what harm could there be? If the waxing and waning of Cheng-Zhi are unclear, and true/false similarities are not distinguished, ruin awaits instantly. Only the wise can be cautious." Both scholars' discussions leave no remainder in the meaning of Hyperactivity-Harm-Succession-Control.)
The Emperor asked: How are waxing and waning manifested? (Commentary: This follows the previous mention of external display of waxing and waning, so the Emperor seeks clarification.) Qibo said: If not in its proper position, it is Pathogenic; if in its proper position, it is Normal. Pathogenic leads to severe alterations; Normal leads to mild alterations. (Commentary: Severe indicates heavy disease; mild indicates light disease. "Not in position" vs. "In position" is explained in the following text.) The Emperor asked: What is meant by "In Position"? Qibo said: Wood Yun (Movement) arriving at Mao, (Commentary: Wood Yun arriving at Mao position corresponds to Ding-Mao years.) Fire Yun arriving at Wu, (Commentary: Fire Yun arriving at Wu position corresponds to Wu-Wu years.) Earth Yun arriving at the Four Seasons, (Commentary: Earth Yun