岁气也亢则害承乃制二句言抑其过也制生则化至生化大病四句言有制之常与无制之变也承犹髓也不曰髓而曰承者以下言
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也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故后篇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为雹雪土发而为飘骤之类其水发土发者亢也其雹雪飘骤者制也若然者则造化之常不能以无亢亦
不以无制能焉耳夫前后二篇所主虽有岁气运气之殊然亢则害承乃制之道盖无往而不然也故求之于人则五脏更相平也一脏
不平所不胜平之五脏更相平非不亢而防之乎一脏不平所胜平之非既亢而克胜之乎始以心火而言其不亢则肾水虽心火之所
畏亦不过防之而已一或有亢则起而克胜之矣余脏皆然制生则当作制则生化盖传写之误读之者求之不通遂并遗四句而弗取
殊不知上二句止言亢而害害而制耳此四句乃害与制之外之遗意也苟或遗之则无以见经旨之周悉矣制则生化正与下文害则
败乱相对辞理俱顺制则生化者言有所制则六气不至于亢为平平则万物生生而变化者无穷矣化为生之盛故生先于化也外列
盛衰者言六气分布主治迭为盛衰昭然可见故曰外列害则败乱生化大病者言既亢为害而无所制则败坏乖乱之政行矣败坏乖
乱之政行则其变极矣其灾甚矣万物岂有不病者乎生化之所生化者言谓万物也以变极而灾甚故曰大病上生化以造化之用言
下生化以万物言以人论之制则化生犹元气周流滋营一生九五脏六腑四肢百骸九窍皆藉焉以为动静云为之主生化太病犹邪
气恣横正气耗散凡五脏六腑四肢百骸九窍 不能遂其运用之常也或以害为自害或以承为承藉或以生为自无而有化为自有
而无或以二生化为一意或以大病为喻造化之机息此数者皆非也且夫人之气也固亦有亢而制自者苟亢而不能自制则汤液针
石导引之法以为之助若天地之气其亢而自制者固复于平亢而不制者其孰助哉虽然造化之道苟变至于极则亦终必自反而复
其常矣）帝曰盛衰何如岐伯曰非其位则邪当其位则正邪则变甚正则微曰何谓当位曰木运临卯火运临午土运临四季金运临
酉水运临子所谓岁会气之平也（续非太过非不及是谓平运主岁也平岁之气物生脉应皆必合期无先后也○木运临卯丁卯岁
也火运临午戊午岁也土运临四季甲辰甲戌己丑己未岁也金运临酉乙酉岁也水运临子丙子岁也丙戊午己丑己未乙酉又为太
乙天符）曰非位何如曰岁不与会也（不与本辰相逢会也）曰土运之岁上见太阴火运之岁上见少阳少阴（少阳少阴皆火气）
金运之岁上见阳明木运之岁上见厥阴水运之岁上见太阳奈何曰天之与会也（天气与运气相逢会也续土运之岁上见太阴己
丑己未也火运之岁上见少阳戊寅戊申也上见少阴戊子戊午也金运之岁上见阳明乙卯乙酉也木运之岁上见厥阴丁己丁亥也
水运之岁上见太阳丙辰丙戍也丙己丑己未戊午乙酉又为太乙天符又按天元正纪论云太过而同天化者三不及而同天化者亦
三戊子戊午大征上临少阴戊寅戊申大征上临少阳丙辰丙戌大羽上临太阳如是者三丁巳丁亥少角上临厥阴乙卯乙酉少商上
临阳明己丑己未少宫上如是三临者太过不及皆曰天符也）故天元册曰天符天符岁会何如曰太乙天符之会也（是谓三合一
者天会二者岁会三者运会天元纪论曰三合为治此之谓也太乙天符详具天元纪论中并六微旨论）帝曰四时之气至有早晏高
下左右其候何如岐伯曰行有逆顺至有迟速故太过者化先天不及者化后天（续气有余故化先气不足故化后）曰愿闻其行何
谓也曰春气西行夏气北行秋气东行冬气南行（续观万物生长收藏如斯言）故春气始于下秋气始于上夏气始于中冬气始于
标春气始于左秋气始于右冬气始于后夏气始于前此四时正化之常（续察物以明之可知也）故至高之地冬气常在至下之地
春气常在（续高山之颠盛夏冰雪污下川泽严冬草生常在之义足明矣按五常正论云高者气寒下者气热是也矣）必谨察之帝
曰天地之气终始奈何岐伯曰数之始起于上而终于下岁半之前天岁主之岁半之后地气主之（续王注岁半立秋之日也新校正
云初气交司在岁前大寒日岁半当在立秋前一气之十五日不得云立秋之日也）上下交互气交主之（续交互互体也上体下体
之中有二互体也气交主之愚谓大寒前后与立秋前后也）岁纪毕矣故曰位明岁月可知矣所谓气也（续大凡一气主六十日而
有奇以立位数之位同一气则月之节气中气之知也故言天地气者以上下体言胜复者以气交言横逆者以上下互皆以节气推之
候之灾青变复可期矣○机案五草庐应气考定序曰世之言运气者率以每岁大寒节为今年六之气所终来年一之气所始其终始
之交隔越一气不相接续予尝疑于是后见杨子建通神论乃知其论已先于予郓城曹大本彦礼甫好邵学予请以先天后天卦明之
夫风木冬春之交北东之维艮震也君火春夏之交东南之维震巽也相火正夏之时正南之方离也湿土夏秋之交南西之维坤兑也
燥金冬秋之交西北之维兑干也寒水正冬之时正北之方坎也此主气之定布也地初正气子中而丑中震也地后间气丑中而卯中
离也天前间气卯中而巳中兑也天中正气巳中而未中干巽也天后间气未中而酉中坎也地前间气酉中而亥中艮也地终正气亥
中而子中坤也此客气之加临者也主气土居二火之后客气土行二火之间终艮始艮始天卦位也始震终坤先天卦序也世以岁气
起大寒节者似协后天终艮始艮之文然而非也子建以岁气起冬至者宜契先天始震终坤之义子午岁之冬至起燥金而生丑中之
寒水丑未岁之冬至起寒水而生丑中之风木寅申岁起风月卯酉岁起君火辰戌岁起湿土巳亥岁起相火皆肇瑞于子半六气相生
循环不穷岂岁间断于传承之际HT 然则终始乎艮者可以分主气所居之位而非可以论客气所行之序也彦礼甫于经传之所
已
言采拾详矣惟此说乃古今之所未发敢为诵之以补遗阙予与之聚处国学获睹其书遂为志其卷首又曰天地阴阳之运往过来续
木火土金水始终终始如环斯循六气相生之序也岁气起于子中尽于子中故曰冬至子之半天心无改移子午之岁始冬至燥金三
十日然后禅于寒水以至相火日各六十者五而小雪以后其日三十复终于燥金丑未之岁始冬至寒水三十日然后禅于风木以至
燥金日各六十日五而小雪以后其日三十复终于寒水寅申以下皆然如是六十年至千万年气序相生而无间非小寒之末无所于
授大寒之初无所于承隔越一气不相接续而截其大寒为次年初气之首也此造化之妙内经秘而未发启玄子阙而未言近代杨子
建防推而得之兹说与经不合言极有理谨附于此俾学人知之）曰余司其事则而行之不合其数何也曰气用有多少化治有盛衰
衰盛有多少同其化也曰愿闻同化何如曰风温春化同热熏昏火夏化同胜与复同燥清烟露秋化同云雨昏眩埃长夏化同寒气霜
雪冰冬化同此天地五运六气之化更用衰盛之常也曰五营运同天化者命曰天符予知之矣愿闻同地化者何谓也曰太过而同天
化者三不及而同天化者亦三太过而同地化者三不及而同地化者亦三此凡二十四岁（续六十年中同天地之化者凡二十四岁
余悉随已多少）曰愿闻其所谓也曰甲辰（甲戌）大宫下加太阴壬寅壬申大角下加厥阴庚子庚午大商下加阳明如是者三癸
巳癸亥少征下加少阳辛丑辛未少羽下加太阳癸卯癸酉少征下加少阴如是者三戊子戊午太征上临少阴戊寅戊申太征上临少
阳丙辰丙戌太羽上临太阳如是者三丁巳丁亥少角上临厥阴乙卯乙酉少商上临阳明己酉己未少宫上临太阴如是者三除此二
十四岁则不加不临也曰加者何谓曰太过而加同天符不及而加同岁会也曰临者何谓曰太过不及皆曰天符而变行有多少病形
有微甚生死有早晏耳帝曰六位之气盈虚何如岐伯曰太少异也太者之至徐而常少者暴而亡（续力强而作不能久长故暴而亡
也亡无也）曰天地之气盈虚何如曰天气不足地气随之地气不足天气从之运气中居而常先也（续运谓木火土金水各主岁者
也地气胜则脏运上升天气胜则脏运下降上升下降运气常先迁降也）恶不所胜归所同和随运归从而生其病也（续非其位则
变生变生则病作）故上胜则天气降而下下胜则地气迁上矣（续胜谓多也上多则自降下多则自迁多少相移气之常也）胜多
少而差其分（续多则迁降多少则迁降少多少之应有微有甚之异也）微者少差甚者多差则位易气交易则大变生而病作矣大
要曰甚纪五分微纪七分其差可见此之谓也（续以其五分七分之所以知天地阴阳过差矣并六元正纪论）帝曰其贵贱何如岐
伯曰天符为执法（续犹相辅）岁位为行人（续犹方伯）太乙天符为贵人（续犹君王）曰邪之中也奈何曰中执法者其病速
而危（续执法官人之有为邪僻故病速而危）中行令者其病徐而持（续方伯无执法之权故无速害病但执持而已）中贵人者
其暴病而死（续义无移犯故病则暴而死）曰位之易也何如曰君臣位则顺臣位君则逆逆则其病近其害速顺则其病远其害微
所谓二火也（续相火居君位是臣位居君位故逆也君火居相火是君位居臣位君临臣位故顺也远谓里远近谓里近六微旨论）
帝曰何谓太虚曰太气举之也（续言太虚无碍地体何凭而山住耶太气谓造化之气任持太虚者也故以太虚不屈地久天长者盖
由造化之气任持之也气化而变不任持之则太虚之气亦败坏耳夫落叶飞空不疾而下为其乘气故势不得速焉凡之有形处地之
上者皆有生化之气任持之也然气有大小不同坏有迟速之异及至气不任持则大小之坏一也）燥以干之暑以蒸之风以动之湿
以润之寒以坚之火以温之故风寒在下燥热在上湿气在中火游行其间寒暑六入故令虚而化生也（地本之中元有六入曰燥曰
暑曰风曰温曰寒曰火受燥故干性生焉受暑故湿性生焉受风故动性生焉受湿故润性生焉受寒故坚性生焉受火故温性生焉此
天之六气也令按寒暑六入者以其燥温统于风寒火统于暑与热）故燥胜则地干暑胜则地热风胜则地动湿胜则地泥寒胜则地
裂火胜则地固矣（续六气之用五营运论）帝曰胜复之动时有常乎气有必乎岐伯曰时有常位而气无必也（续虽位有常而发
动有无不必定之有也）曰愿闻其道曰初气终三气天气主之胜之常也四气尽终气地气主之复之常也有胜则复无胜则否曰复
已而胜何如曰胜至则复无常数也衰乃止耳（续胜微则复微故复已而又胜胜甚则复甚故复已则少有再胜者也假而胜者亦随
微甚而复之耳然胜复之道虽无常数至其衰谢则胜复皆自止也）复已而胜不复则害此伤生也（续有胜梁复是复气已衰衰不
能复是天真之气已伤败甚而生意尽）曰复而反病何也曰居非其位不相得也太复其胜则主胜之故反病也（续舍已宫观适于
他邦己力己衰主不相得怨随其后唯便是求故力极而复主反袭之反自病者也）所谓火燥热也（续少阳火也阳明燥也少阴热
也少阴少阳在泉为火居水位阳明司天为金居火位金复其胜则火主胜之火复其胜则水主胜之余气胜复则无主胜之病气也故
又曰所谓火燥热也）曰治之奈何曰夫气之胜也微者随之甚者制之气之复也和者平之暴者夺之皆随胜气安其屈伏无问其数
以平为期此其道也（续随谓随之安谓顺胜气以和之也制谓制上平谓平调夺谓夺其胜气也治此者不以数之多少但以气和平
为准度耳至真要论）帝曰气之上下何谓也曰身半已上其气三矣天之分也天气主之身半已下其气三矣地之分也地气主之以
名命气以气命处而言其病半所谓天枢也（续身之半正谓脐中也伸臂指天舒足指地以绳量之正当脐也故又曰半所谓天枢也
天枢正当脐两旁同身寸之二寸其气三者假如少阴司天则上有热中有太阳兼之三也六气皆然司天者其气三司地者其气三故
身半以上三气身半以下三气也以名言其气以气言其处以气处寒热而言其病之形症也如足厥阴气居足及股胫内侧上行少腹
循胁足阳明气在足上行外股前上腹脐之旁循胸乳上面足太阳气起目上额络头下项背过腰横过髀枢股后下行入 贯 出外
踝之后足小趾外侧足太阴气循足及股胫之内侧上行腹胁之前足少阴同之足少阳气循胫外侧上行腹胁之侧循颊耳至目锐
此首之侧此足六经之部主也手厥阴少阴太阴气从心胸横出循背内侧至中指小指大指之端手阳明太阳少阳气并起手表循背
内侧上肩及甲上头此手六气之部主也欲知病诊当随气所在以言之当阴之分冷病归之当阳之分热病归之故胜复之作先言病
生寒热者必根据此物理也○按六微旨论云天枢之上天气主之天枢之下地气主之气交之中人气从之）故上胜而下俱病者以地
名之下胜而上俱病者以天名之（续彼气既胜此未能复抑郁不畅而无所行进则困于 嫌退则穷于拂塞故上胜至则下与俱病
下胜至则上与俱病上胜下病地气郁也故从地郁以名地病下胜上病天气塞也故从天塞以名天病夫以天名者方顺天气为至逆
地气而攻之以地名者方从天气为制则可假如阳明司天少阴在泉上胜而下俱病者是拂于下而生也天气正胜天可逆之故顺天
岁气，即“亢则害，承乃制”这两句，说的是抑制过盛之气。“制生则化”，直到“生化大病”这四句，讲的是有制约时的正常变化与无制约时的异常变局。“承”就像“髓”（骨髓，喻指内在的支撑与潜藏），不说“髓”而说“承”，是因为下文提到它有向上奉养、承接的意思，所以说“承”。虽然称为“承”，但其中蕴含着防范之意。“亢”是过度至极，“害”是伤害万物，“制”是克制胜过它。然而，被承接的对象如果不亢盛，那么承接者也就随之而已，所以即使有承接也看不出来；一旦亢盛，就会受到克制胜过以使其平复，这时“承”的作用才显现出来。所以下一篇中说：厥阴风木至，表现为风的生成，终结于肃杀；少阴君火至，表现为热的生成，终结于寒冷……等等。所谓风的生成、热的生成，是亢盛的表现；所谓肃杀、寒冷，是制约的结果。又如水气发作变成雹雪，土气发作变成狂风暴雨之类。水发、土发是亢盛，雹雪、飘骤是制约。既然这样，那么造化的常态不能没有亢盛，也不能没有制约，能够如此罢了。前后两篇所论述的主旨虽然有岁气、运气之不同，但“亢则害，承乃制”的道理，无处不如此。推之于人，则是五脏相互平衡。一脏不平衡，由其所不胜之脏来平衡它。五脏相互平衡，难道不是先防范其亢盛吗？一脏不平衡，由其所胜之脏来克制它，难道不是在其亢盛之后加以克制吗？开始以心火为例，当它不亢盛时，肾水虽然是心火所畏惧的，也不过是防范而已；一旦心火亢盛，肾水就起来克制它。其他脏腑也是如此。“制生则化”应当作“制则生化”，这是传写之误。读的人求索不通，于是连同那四句一起遗漏而不采纳，殊不知上两句只讲亢盛为害、为害则有制约，这四句乃是害与制之外的遗意。如果遗漏了它们，就无法见到经文旨意的周全了。“制则生化”正与下文的“害则败乱”相对，辞理都通顺。“制则生化”是说有所制约，六气不至于亢盛，平复则万物生生不息而变化无穷。化为生的盛大阶段，所以生先于化。外列盛衰，是说六气分布主治，交替出现盛衰，昭然可见，所以说“外列”。“害则败乱，生化大病”是说既然亢盛为害而没有制约，那么败坏乖乱的政令就实行了。败坏乖乱的政令实行，那么变异就极大了，灾害就严重了，万物哪有不生病的呢？“生化之所生化者”是指万物。因为变异极甚、灾害严重，所以说“大病”。上面的“生化”是从造化的作用来说，下面的“生化”是从万物来说。从人来说，“制则化生”犹如元气周流全身，滋养营卫一身，九窍、五脏六腑、四肢百骸都依赖它作为动静云为的主宰。“生化太病”（此处原文可能有误，结合上下文应指生化失常或大病）犹如邪气恣横，正气耗散，凡五脏六腑、四肢百骸、九窍都不能遂其运用的常态。有的人把“害”理解为自害，把“承”理解为承藉，把“生”理解为从无到有，把“化”理解为从有到无，或者把两个“生化”看作一个意思，或者把“大病”比喻造化之机息止。这几种说法都不对。况且人的气，固然也有亢盛而自我制约的情况，但如果亢盛而不能自制，就用汤液、针石、导引等方法来帮助它。至于天地之气，其亢盛而能自制的，自然恢复平静；亢盛而不能自制的，又有谁来帮助呢？虽然如此，造化的道理，如果变化到了极点，最终也必然自我反省并恢复常态。
黄帝问：盛衰是怎样的？岐伯答：不在其位的就是邪气，在其位的就是正气。邪气则变化剧烈，正气则轻微。问：什么叫当位？答：木运临卯年，火运临午年，土运临四季（辰戌丑未年），金运临酉年，水运临子年。这叫“岁会”，是气的平和状态。（续注：非太过非不及，叫平运，主岁。平岁之气，物生脉应都必定合于时节，无先后之分。○木运临卯是丁卯年，火运临午是戊午年，土运临四季是甲辰、甲戌、己丑、己未年，金运临酉是乙酉年，水运临子是丙子年。丙子、戊午、己丑、己未、乙酉又为太乙天符。）问：不在其位是怎样的？答：岁运不与地支相会合。（不与本辰相逢叫会合。）问：土运之年，上面遇到太阴湿土；火运之年，上面遇到少阳相火、少阴君火（少阳少阴都是火气）；金运之年，上面遇到阳明燥金；木运之年，上面遇到厥阴风木；水运之年，上面遇到太阳寒水，这是什么情况？答：这是天气与运气相逢会合。（天气与运气相逢会合叫会与。续注：土运之年上见太阴是己丑、己未年；火运之年上见少阳是戊寅、戊申年，上见少阴是戊子、戊午年；金运之年上见阳明是乙卯、乙酉年；木运之年上见厥阴是丁巳、丁亥年；水运之年上见太阳是丙辰、丙戌年。丙子、己丑、己未、戊午、乙酉又为太乙天符。又按《天元纪大论》说：太过而同天化者有三个，不及而同天化者也有三个。戊子、戊午大徵之上临少阴，戊寅、戊申大徵之上临少阳，丙辰、丙戌大羽之上临太阳，像这样的有三个。丁巳、丁亥少角之上临厥阴，乙卯、乙酉少商之上临阳明，己丑、己未少宫之上临太阴，像这样的有三个。凡是上临的，无论太过不及都叫天符。）所以《天元册》说天符。天符和岁会怎样？答：这是太乙天符的会合。（这叫三合一者：一天会、二岁会、三运会。《天元纪大论》说三合为治，说的就是这个。太乙天符详见《天元纪大论》及《六微旨大论》中。）
黄帝问：四时之气到来有早有晚、有高有下、有左有右，它们的征象是怎样的？岐伯答：运行有逆顺，到来有迟速。所以太过之气化生于先天（节气之前），不及之气化生于后天（节气之后）。（续注：气有余故化先，气不足故化后。）问：希望听您讲讲它的运行，什么叫行？答：春气向西行，夏气向北行，秋气向东行，冬气向南行。（续注：观察万物的生长收藏，就是这样说的。）所以春气始于下，秋气始于上，夏气始于中，冬气始于标（末）。春气始于左，秋气始于右，冬气始于后，夏气始于前。这是四时正化的常态。（续注：观察事物可以明白这个道理。）所以极高的地方，冬气常在；极低的地方，春气常在。（续注：高山之巅盛夏仍有冰雪，低下川泽严冬草木仍生，常在的意义足以说明。按《五常政大论》说：高者气寒，下者气热，就是这种情况。）一定要仔细考察它。
黄帝问：天地之气的始终是怎样的？岐伯答：数起于上而终于下。岁半之前，天气主之；岁半之后，地气主之。（续注：王冰注说是立秋之日。新校正说：初气交司在岁前大寒日，岁半应当在立秋前一气之十五日，不能说立秋之日。）上下交互，气交主之。（续注：交互互体。上体下体之中有二互体。气交主之，我认为是大寒前后与立秋前后。）岁纪完毕。所以说位置明确，年月可知，这就是所谓的“气”。（续注：大凡一气主六十日零几天，以此立数。位同一气，则月之节气、中气可知。所以说天地气，以上下体言；胜复，以气交言；横逆，以上下互皆以节气推之候之，灾青变复可期矣。○机案：五草庐《应气考定序》说：世上谈论运气的人，通常以每年大寒节为今年六之气所终、来年一之气所始，其终始之交隔越一气不相接续。我曾对此怀疑，后来见到杨子建《通神论》，才知道他的论述已先于我。郓城曹大本彦礼甫喜好邵雍之学，我用先天后天卦向他阐明。夫风木在冬春之交，位于北东之维艮震；君火在春夏之交，位于东南之维震巽；相火在正夏之时，位于正南之方离；湿土在夏秋之交，位于南西之维坤兑；燥金在冬秋之交，位于西北之维兑干；寒水在正冬之时，位于正北之方坎。这是主气的固定分布。地初正气在子中而丑中震，地后间气在丑中而卯中离，天前间气在卯中而巳中兑，天中正气在巳中而未中干巽，天后间气在未中而酉中坎，地前间气在酉中而亥中艮，地终正气在亥中而子中坤。这是客气加临的情况。主气土居二火之后，客气土行二火之间。终艮始艮，始天卦位也；始震终坤，先天卦序也。世人以岁气起于大寒节，似乎符合后天终艮始艮的文字，但其实不对。子建以岁气起于冬至，适宜契合先天始震终坤的意义。子午岁的冬至起燥金而生丑中的寒水，丑未岁的冬至起寒水而生丑中的风木，寅申岁起风木，卯酉岁起君火，辰戌岁起湿土，巳亥岁起相火，都在子半肇瑞，六气相生循环无穷，难道会在岁间断于传承之际吗？然而终始于艮者，可以分主气所居之位，而非可以用来论客气所行之序。彦礼甫对于经传中已有的言论采集详尽，只有这一说是古今所未发的，敢于诵读以补遗阙。我与他在国学聚处，得以看到他的书，于是写在卷首。又说：天地阴阳之运往过来续，木火土金水始终终始如环，遵循六气相生之序。岁气起于子中尽于子中，所以说“冬至子之半，天心无改移”。子午岁的冬至始燥金三十日，然后禅位于寒水，以至相火，日各六十者五，小雪以后其日三十，复终于燥金。丑未岁的冬至始寒水三十日，然后禅位于风木，以至燥金，日各六十日五，小雪以后其日三十，复终于寒水。寅申以下皆然。如是六十年至千万年，气序相生而无间断，并非在小寒之末无所授受，大寒之初无所承接，隔越一气不相接续而截断大寒为次年初气之首。这是造化的奥妙，《内经》秘而未发，启玄子阙而未言，近代杨子建防推而得之。此说与经不合，但言极有理，谨附于此，使学人知道。）
黄帝问：我主管其事，依此而行，却不合数理，为什么？岐伯答：气用有多少，化治有盛衰，衰盛有多少，同其化也。问：希望听您讲讲同化是怎样的？答：风温与春化同，热熏昏与夏化同，胜与复同，燥清烟露与秋化同，云雨昏眩埃与长夏化同，寒气霜雪冰与冬化同。这是天地五运六气之化更替使用衰盛的常态。问：五运与天化合的，名叫天符，我知道了。希望听您讲讲同地化的是什么意思？答：太过而同天化者有三，不及而同天化者亦有三；太过而同地化者有三，不及而同地化者亦有三。这是总共二十四岁。（续注：六十年中同天地之化者凡二十四岁，其余悉随己多少。）问：希望听您讲讲这些是什么意思？答：甲辰（甲戌）大宫下加太阴，壬寅壬申大角下加厥阴，庚子庚午大商下加阳明，像这样的有三个。癸巳癸亥少徵下加少阳，辛丑辛未少羽下加太阳，癸卯癸酉少徵下加少阴，像这样的有三个。戊子戊午太徵上临少阴，戊寅戊申太徵上临少阳，丙辰丙戌太羽上临太阳，像这样的有三个。丁巳丁亥少角上临厥阴，乙卯乙酉少商上临阳明，己酉己未少宫上临太阴，像这样的有三个。除了这二十四岁，就不加不临了。问：加是什么意思？答：太过而加叫同天符，不及而加叫同岁会。问：临是什么意思？答：太过不及都叫天符，而变行有多少，病形有微甚，生死有早晏耳。
黄帝问：六位之气的盈虚是怎样的？岐伯答：太少不同。太者之至徐而常，少者暴而亡。（续注：力强而作不能久长，故暴而亡也。亡即无。）问：天地之气的盈虚是怎样的？答：天气不足，地气随之；地气不足，天气从之；运气居中而常先。（续注：运谓木火土金水各主岁者也。地气胜则脏运上升，天气胜则脏运下降。上升下降，运气常先迁降也。）恶不所胜，归所同和，随运归从而生其病也。（续注：非其位则变生，变生则病作。）所以上胜则天气降而下，下胜则地气迁上矣。（续注：胜谓多也。上多则自降，下多则自迁。多少相移，气之常也。）胜多少而差其分。（续注：多则迁降多，少则迁降少。多少之应有微有甚之异也。）微者少差，甚者多差，则位易气交易，则大变生而病作矣。大要是：甚纪五分，微纪七分，其差可见，此之谓也。（续注：以其五分七分之所以知天地阴阳过差矣。并《六元正纪大论》。）
黄帝问：它们的贵贱是怎样的？岐伯答：天符为执法（续注：犹相辅），岁会为行人（续注：犹方伯），太乙天符为贵人（续注：犹君王）。问：邪气中人怎么样？答：中执法者，其病速而危（续注：执法官人之有为邪僻，故病速而危）；中行令者，其病徐而持（续注：方伯无执法之权，故无速害病，但执持而已）；中贵人者，其暴病而死（续注：义无移犯，故病则暴而死）。问：位的变动是怎样的？答：君臣位则顺，臣位君则逆。逆则其病近，其害速；顺则其病远，其害微。所谓二火也（续注：相火居君位是臣位居君位，故逆也。君火居相火是君位居臣位，君临臣位，故顺也。远谓里远，近谓里近。《六微旨大论》）。
黄帝问：什么叫太虚？答：太气举之也（续注：言太虚无碍，地体何凭而山住耶？太气谓造化之气，任持太虚者也。故以太虚不屈地久天长者，盖由造化之气任持之也。气化而变，不任持之，则太虚之气亦败坏耳。夫落叶飞空，不疾而下，为其乘气，故势不得速焉。凡之有形处地之上者，皆有生化之气任持之也。然气有大小不同，坏有迟速之异，及至气不任持，则大小之坏一也）。燥以干之，暑以蒸之，风以动之，湿以润之，寒以坚之，火以温之。故风寒在下，燥热在上，湿气在中，火游行其间，寒暑六入，故令虚而化生也（地本之中元有六入：曰燥、曰暑、曰风、曰温、曰寒、曰火。受燥故干性生焉，受暑故湿性生焉，受风故动性生焉，受湿故润性生焉，受寒故坚性生焉，受火故温性生焉。此天之六气也。令按：寒暑六入者，以其燥温统于风寒，火统于暑与热）。故燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则地裂，火胜则地固矣（续注：六气之用。《五营运大论》）。
黄帝问：胜复之动，时有常乎？气有必乎？岐伯答：时有常位而气无必也（续注：虽位有常，而发动有无不必定之有也）。问：希望听您讲讲其中的道理。答：初气终三气，天气主之，胜之常也；四气尽终气，地气主之，复之常也。有胜则复，无胜则否。问：复已而胜是怎样的？答：胜至则复，无常数也，衰乃止耳（续注：胜微则复微，故复已而又胜；胜甚则复甚，故复已则少有再胜者也。假而胜者，亦随微甚而复之耳。然胜复之道虽无常数，至其衰谢则胜复皆自止也）。复已而胜不复，则害，此伤生也（续注：有胜无复，是复气已衰，衰不能复，是天真之气已伤，败甚而生意尽）。问：复而反病是怎么回事？答：居非其位，不相得也。太复其胜，则主胜之，故反病也（续注：舍己宫观适于他邦，己力己衰，主不相得，怨随其后，唯便是求，故力极而复，主反袭之，反自病者也）。所谓火燥热也（续注：少阳火也，阳明燥也，少阴热也。少阴少阴在泉为火，居水位；阳明司天为金，居火位。金复其胜，则火主胜之；火复其胜，则水主胜之。余气胜复则无主胜之病气也。故又曰：所谓火燥热也）。问：治疗怎样？答：夫气之胜也，微者随之，甚者制之；气之复也，和者平之，暴者夺之。皆随胜气，安其屈伏，无问其数，以平为期，此其道也（续注：随谓随之安，谓顺胜气以和之也。制谓制上，平谓平调，夺谓夺其胜气也。治此者不以数之多少，但以气和平为准度耳。《至真要大论》）。
黄帝问：气之上下是什么意思？答：身半已上，其气三矣，天之分也，天气主之；身半已下，其气三矣，地之分也，地气主之。以名命气，以气命处，而言其病半，所谓天枢也（续注：身之半正谓脐中也。伸臂指天，舒足指地，以绳量之，正当脐也。故又曰：半所谓天枢也。天枢正当脐两旁同身寸之二寸。其气三者，假如少阴司天，则上有热，中有太阳兼之，三也。六气皆然。司天者其气三，司地者其气三，故身半以上三气，身半以下三气。以名言其气，以气言其处，以气处寒热而言其病之形症也。如足厥阴气居足及股胫内侧，上行少腹，循胁；足阳明气在足，上行外股前，上腹脐之旁，循胸乳上面；足太阳气起目上额，络头下项背，过腰横过髀枢，股后下行，入贯出外踝之后，足小趾外侧；足太阴气循足及股胫之内侧，上行腹胁之前；足少阴同之；足少阳气循胫外侧，上行腹胁之侧，循颊耳至目锐眦，此首之侧。此足六经之部主也。手厥阴、少阴、太阴气从心胸横出，循背内侧至中指、小指、大指之端；手阳明、太阳、少阳气并起手表，循背内侧上肩及甲，上头。此手六气之部主也。欲知病诊，当随气所在以言之。当阴之分，冷病归之；当阳之分，热病归之。故胜复之作，先言病生寒热者，必根据此物理也。○按《六微旨大论》云：天枢之上，天气主之；天枢之下，地气主之；气交之中，人气从之）。所以上胜而下俱病者，以地名之；下胜而上俱病者，以天名之（续注：彼气既胜，此未能复，抑郁不畅而无所行进，则困于嫌退，则穷于拂塞。故上胜至则下与俱病，下胜至则上与俱病。上胜下病，地气郁也，故从地郁以名地病；下胜上病，天气塞也，故从天塞以名天病。夫以天名者，方顺天气为至，逆地气而攻之；以地名者，方从天气为制，则可。假如阳明司天，少阴在泉，上胜而下俱病者是拂于下而生也，天气正胜，天可逆之，故顺天...）
Sui Qi (Annual Climate), as stated in "Kang Ze Hai, Cheng Nai Zhi" (When excessive, it causes harm; when supported, it is controlled), refers to suppressing excess. "Zhi Sheng Ze Hua" (Control generates transformation) up to the four sentences of "Sheng Hua Da Bing" (Transformation and generation lead to major disease) discuss the normalcy of control versus the variability of lack thereof. "Cheng" (Support/Inheritance) is like "Sui" (Marrow, metaphorically referring to internal support and latent potential). It is called "Cheng" rather than "Sui" because the following text implies an upward offering and receiving aspect, hence "Cheng". Although termed "Cheng", it contains the meaning of prevention. "Kang" (Excess) means extreme overabundance; "Hai" (Harm) means damaging things; "Zhi" (Control) means overcoming and subduing. However, if that which is supported does not become excessive, the supporter merely follows, so even with support, it is unseen. Once excessive, it is overcome and subdued to restore balance, at which point "Cheng" becomes visible. Thus, in a subsequent chapter, it states: "Jueyin [Liver/Gallbladder] arrival manifests as Wind generation, ending in肃 (Dryness/Salutation); Shaoyin [Heart/Small Intestine] arrival manifests as Heat generation, ending in Cold..." etc. The manifestation of Wind or Heat represents Excess (Kang); the manifestation of Dryness or Cold represents Control (Zhi). Similarly, Water qi manifesting as hail/snow, Earth qi manifesting as violent storms: Water/Earth emergence is Excess; Hail/Storms are Control. Therefore, the constant of creation cannot exist without Excess, nor without Control; this is how it functions. Although the preceding and following chapters differ in focusing on Sui Qi (Annual Climate) vs. Yun Qi (Five Phases Climate), the principle of "Excess causes harm, Support leads to control" applies universally. Applied to humans, the Five Zang Organs balance each other. If one Zang is unbalanced, the organ it cannot overcome balances it. This mutual balancing of the Five Zang organs is essentially preventing Excess. If one Zang is unbalanced, the organ it can overcome controls it; this is controlling after Excess has occurred. Taking Heart Fire as an example: when not excessive, Kidney Water, though feared by Heart Fire, only serves to prevent; once Heart Fire is excessive, Kidney Water rises to control it. The same applies to other Zang organs. "Zhi Sheng Ze Hua" should be read as "Zhi Ze Sheng Hua" (Control leads to transformation and generation), likely a transcription error. Readers who failed to understand omitted these four sentences, not realizing the first two sentences only discuss Excess causing Harm and Harm leading to Control, while these four sentences convey the residual meaning beyond Harm and Control. Omitting them would obscure the completeness of the classic's intent. "Zhi Ze Sheng Hua" contrasts with "Hai Ze Bai Luan" (Harm leads to chaos/disorder), making the logic coherent. "Zhi Ze Sheng Hua" means that with control, the Six Qi do not become excessive; upon returning to balance, all things generate endlessly and transform infinitely. Transformation is the peak of Generation, so Generation precedes Transformation. "Wai Lie Sheng Shuai" (External manifestation of decline and prosperity) indicates that the distribution and governance of the Six Qi alternate between prosperity and decline, clearly visible, hence "Wai Lie". "Hai Ze Bai Luan, Sheng Hua Da Bing" (Harm leads to chaos, transformation/generation leads to major disease) means that once Excess causes harm without control, chaotic and disruptive policies prevail. When such chaos prevails, variations become extreme and disasters severe, causing illness in all things. "Sheng Hua zhi suo sheng hua zhe" (That which is generated by transformation and generation) refers to all things. Due to extreme variation and severe disaster, it is called "Da Bing" (Major Disease). The upper "Sheng Hua" refers to the function of Creation, while the lower "Sheng Hua" refers to all things. In human terms, "Zhi Ze Hua Sheng" (Control leads to transformation and generation) is akin to Yuan Qi (Primal Qi) circulating throughout, nourishing Ying and Wei (Nutritive and Defensive Qi), serving as the master of movement and action for the Nine Orifices, Five Zang and Six Fu Organs, limbs, and hundred bones. "Sheng Hua Tai Bing" (Transformation/generation leading to great illness) is akin to pathogenic Qi running rampant and Zheng Qi (Upright Qi) dissipating, preventing the normal operation of the Zang-Fu, limbs, and orifices. Some interpret "Hai" as self-harm, "Cheng" as reliance, "Sheng" as coming from nothing, "Hua" as going to nothing, or equate the two "Sheng Hua"s, or view "Da Bing" as the cessation of creative mechanism. These are incorrect. Human Qi can also have Excess that self-controls; if it cannot self-control, therapies like decoctions, acupuncture, stone therapy, and Dao Yin (guiding and pulling exercises) assist it. Heavenly and Earthly Qi that self-control return to balance; those that do not self-control have no helper. However, the way of Creation dictates that if change reaches its extreme, it will eventually reverse and return to normality.
The Yellow Emperor asked: "How are Prosperity and Decline?" The Green Elder replied: "If not in its proper position, it is Xie Qi (Pathogenic Qi); if in its proper position, it is Zheng Qi (Upright Qi). Pathogenic Qi causes drastic changes; Upright Qi causes mild changes." Asked: "What is 'Dang Wei' (Proper Position)?" Replied: "Wood Yun (Phase) meeting Mao year, Fire Yun meeting Wu year, Earth Yun meeting Si Ji (Four Seasons: Chen, Xu, Chou, Wei years), Metal Yun meeting You year, Water Yun meeting Zi year. This is called 'Sui Hui' (Year Assembly), indicating Ping Yun (Balanced Phase)." (Note: Neither excessive nor deficient is called Balanced Phase, governing the year. In Balanced Years, biological growth and pulse responses align perfectly with the season, neither early nor late. ○ Wood Yun meeting Mao is Ding Mao year; Fire Yun meeting Wu is Wu Wu year; Earth Yun meeting Four Seasons are Jia Chen, Jia Xu, Ji Chou, Ji Wei years; Metal Yun meeting You is Yi You year; Water Yun meeting Zi is Bing Zi year. Bing Zi, Wu Wu, Ji Chou, Ji Wei, Yi You are also Tai Yi Tian Fu.) Asked: "What if not in position?" Replied: "The Year Yun does not meet with the Earthly Branch." (Not meeting the corresponding branch is called Hui/Assembly.) Asked: "In Earth Yun years encountering Taiyin (Great Yin) above; Fire Yun years encountering Shaoyang (Lesser Yang) and Shaoyin (Lesser Yin) above (both Fire Qi); Metal Yun years encountering Yangming (Bright Yang) above; Wood Yun years encountering Jueyin (Extreme Yin) above; Water Yun years encountering Taiyang (Great Yang) above—what is this?" Replied: "This is 'Tian Yu Hui' (Heavenly Meeting)." (Heavenly Qi meeting Yun Qi is called Meeting. Note: Earth Yun meeting Taiyin above are Ji Chou, Ji Wei years; Fire Yun meeting Shaoyang above are Wu Yin, Wu Shen years; meeting Shaoyin above are Wu Zi, Wu Wu years; Metal Yun meeting Yangming above are Yi Mao, Yi You years; Wood Yun meeting Jueyin above are Ding Si, Ding Hai years; Water Yun meeting Taiyang above are Bing Chen, Bing Xu years. Bing Zi, Ji Chou, Ji Wei, Wu Wu, Yi You are also Tai Yi Tian Fu. Also according to *Tianyuanji Dalun*: There are three cases where Excessive matches Heavenly Transformation, and three where Deficient matches Heavenly Transformation. Wu Zi, Wu Wu (Great Zhi) meeting Shaoyin above; Wu Yin, Wu Shen (Great Zhi) meeting Shaoyang above; Bing Chen, Bing Xu (Great Yu) meeting Taiyang above—three cases. Ding Si, Ding Hai (Minor Jue) meeting Jueyin above; Yi Mao, Yi You (Minor Shang) meeting Yangming above; Ji Chou, Ji Wei (Minor Gong) meeting Taiyin above—three cases. Any 'meeting above', whether Excessive or Deficient, is called Tian Fu (Heavenly符).) Thus, *Tianyuan Ce* says Tian Fu. How do Tian Fu and Sui Hui relate? Replied: "This is the assembly of Tai Yi Tian Fu (Supreme Heavenly符)." (This is called 'Three Harmonies': One Heaven Harmony, Two Year Harmony, Three Yun Harmony. *Tianyuanji Dalun* says 'Three Harmonies govern,' referring to this. Tai Yi Tian Fu is detailed in *Tianyuanji Dalun* and *Liweizhi Dalun*.)
The Yellow Emperor asked: "The arrival of Four Season Qi has early/late, high/low, left/right. What are their signs?" The Green Elder replied: "Movement has Ni/Shun (Reverse/Direct), arrival has Chi/Su (Slow/Fast). Thus, Excessive Qi transforms before the season (Xian Tian), Deficient Qi transforms after the season (Hou Tian)." (Note: Qi surplus transforms early; Qi deficiency transforms late.) Asked: "I wish to hear about its movement. What is 'Xing' (Movement)?" Replied: "Spring Qi moves West, Summer Qi moves North, Autumn Qi moves East, Winter Qi moves South." (Note: Observing the growth and storage of all things confirms this.) Thus, Spring Qi begins below, Autumn Qi begins above, Summer Qi begins in the middle, Winter Qi begins at the extremity (Biao). Spring Qi begins Left, Autumn Qi begins Right, Winter Qi begins Behind, Summer Qi begins Front. This is the constant of Zheng Hua (Orthodox Transformation) of the Four Seasons. (Note: Observation clarifies this.) Thus, in extremely high places, Winter Qi is constant; in extremely low places, Spring Qi is constant. (Note: High mountains retain ice/snow in midsummer; low marshes have grass in deep winter. As per *Wuchangzheng Dalun*: High places are cold, low places are hot.) Must observe carefully.
The Yellow Emperor asked: "What is the beginning and end of Heaven and Earth Qi?" The Green Elder replied: "Numbers start from Above and end at Below. Before mid-year, Heaven Qi governs; after mid-year, Earth Qi governs." (Note: Wang Bing notes Liqiu (Start of Autumn). New Correction notes: First Qi starts before Dahan (Great Cold); mid-year should be 15 days before Liqiu, not Liqiu itself.) Upper and Lower interact, Qi Jiao (Qi Intersection) governs. (Note: Interaction/Mutual body. Within Upper and Lower bodies, there are two mutual bodies. Qi Jiao governs, I believe around Dahan and Liqiu.) The year cycle completes. Thus, "Position clear, Year/Month known," this is called "Qi." (Note: Each Qi governs ~60 days. Same Qi position implies Solar Terms/Jieqi and Mid-terms/Zhongqi. Heaven/Earth Qi discussed via Upper/Lower bodies; Sheng/Fu (Overcome/Rebound) via Qi Jiao; Heng Ni (Horizontal Reverse) via Upper/Lower Mutuals, all deduced from Solar Terms. Disaster/Qing changes predictable. ○ Ji An: Wucaolu's *Yingqi Kaoding Xu* states scholars usually take Dahan as the end of 6th Qi/start of 1st Qi next year, leaving a gap. I doubted this until seeing Yang Zijian's *Tongshen Lun*, which preceded my thought. Cao Daben Yanli Fu liked Shao Yong's learning. I explained using Qian/Hou Tian Trigrams. Wind/Wood is Dong-Chun intersection, NE/NV Gen/Zhen; Jun Huo is Chun-Xia intersection, SE/E SV Zhen/Xun; Xiang Huo is Mid-Summer, South Li; Shi Tu is Xia-Qiu intersection, SE/SW Kun/Dui; Zao Jin is Dong-Qiu intersection, NW/NW Dui/Qian; Han Shui is Mid-Winter, North Kan. This is fixed Zhu Qi (Main Qi). Di Chu Zheng Qi Zi-Zhen Chou Zhen; Di Hou Jian Qi Chou-Zhen Mao Zhen; Tian Qian Jian Qi Mao-Zhen Si Zhen; Tian Zhong Zheng Qi Si-Zhen Wei Zhen Qian Xun; Tian Hou Jian Qi Wei-Zhen You Zhen Kan; Di Qian Jian Qi You-Zhen Hai Zhen Gen; Di Zhong Zheng Qi Hai-Zhen Zi Zhen Kun. This is Ke Qi (Guest Qi) addition. Main Qi Earth follows two Fires; Guest Qi Earth moves between two Fires. End Gen Start Gen is Tian Gua position; Start Zhen End Kun is Qian Tian Gua sequence. People starting Sui Qi at Dahan fits Hou Tian End Gen Start Gen text but is incorrect. Zijian starting at Dongzhi fits Qian Tian Start Zhen End Kun meaning. Zi-Wu year Dongzhi starts Zao Jin 30 days then Chan to Han Shui... Xi-Hai year starts Xiang Huo... All begin auspiciously at Zi Ban, Six Qi相生 cycle endless. Does it break at year transition? No. End/Start at Gen divides Main Qi positions, not Guest Qi order. Yanli Fu collected classics well, but this theory is new. I recorded it. Heaven/Earth Yin-Yang cycles Wood/Fire/Earth/Metal/Water endlessly, following Six Qi相生. Sui Qi starts Zi ends Zi, hence 'Dongzhi Zi Ban, Tian Xin Wu Gai Yi'. Zi-Wu year Dongzhi starts Zao Jin 30 days, Chan to Han Shui... Xi-Hai year starts Xiang Huo... 60 days x 5, after Xiaoxue 30 days, returns to Zao Jin. Chou-Wei year starts Han Shui... returns to Han Shui. Yin-Shen onwards same. For 60 years to millions of years, Qi相生 uninterrupted. Not that Small Cold end has no transmission, Great Cold start has no reception, skipping a Qi to cut Great Cold as 1st Qi. This is Creation's mystery, hidden in *Neijing*, omitted by Qixuanzi, discovered by Yang Zijian. Though differing from Classic, reasoning is sound. Attached for students.)
The Yellow Emperor asked: "I manage affairs by this, yet numbers don't match. Why?" The Green Elder replied: "Qi usage has more/less, Transformation/Treatment has Prosperity/Decline. Decline/Prosperity has more/less, sharing the same Transformation." Asked: "Tell me about Tong Hua (Same Transformation)." Replied: "Feng Wen (Wind Warmth) shares Chun Hua (Spring Transformation); Re Xun Hun (Heat Miasma) shares Xia Hua (Summer Transformation); Sheng/Fu (Overcome/Rebound) share; Zao Qing Yan Lu (Dry Clear Mist) shares Qiu Hua (Autumn Transformation); Yun Yu Hun Xuan Ai (Cloud Rain Dizziness Dust) shares Chang Xia Hua (Long Summer Transformation); Han Qi Shuang Xue Bing (Cold Frost Ice) shares Dong Hua (Winter Transformation). This is the constant of alternating Prosperity/Decline in Five Yun/Six Qi." Asked: "Wu Yun matching Tian Hua is Tian Fu, I know. What is Tong Di Hua (Matching Earth Transformation)?" Replied: "Three Excessive match Tian Hua, three Deficient match Tian Hua; Three Excessive match Di Hua, three Deficient match Di Hua. Total 24 years." (Note: In 60 years, 24 years match Heaven/Earth transformations.) Asked: "Explain these." Replied: "Jia Chen (Jia Xu) Da Gong adds Taiyin below; Ren Yin Ren Shen Da Jue adds Jueyin below; Geng Zi Geng Wu Da Shang adds Yangming below—three cases. Gui Si Gui Hai Shao Zhi adds Shaoyang below; Xin Chou Xin Wei Shao Yu adds Taiyang below; Gui Mao Gui You Shao Zhi adds Shaoyin below—three cases. Wu Zi Wu Wu Tai Zhi meets Shaoyin above; Wu Yin Wu Shen Tai Zhi meets Shaoyang above; Bing Chen Bing Xu Tai Yu meets Taiyang above—three cases. Ding Si Ding Hai Shao Jue meets Jueyin above; Yi Mao Yi You Shao Shang meets Yangming above; Ji You Ji Wei Shao Gong meets Taiyin above—three cases. Except these 24 years, no adding/meeting." Asked: "What is 'Jia' (Add)?" Replied: "Excessive adding is Tong Tian Fu; Deficient adding is Tong Sui Hui." Asked: "What is 'Lin' (Meet/Descend)?" Replied: "Excessive/Deficient both called Tian Fu, but variation magnitude, disease severity, life/death timing vary."
The Yellow Emperor asked: "How is the fullness/emptiness of the Six Positions?" The Green Elder replied: "Tai/Shao (Excessive/Deficient) differ. Tai arrives slowly and constantly; Shao arrives violently and vanishes." (Note: Strong onset cannot last long, hence violent/vanishing. Wang = None.) Asked: "How is Heaven/Earth Qi fullness/emptiness?" Replied: "Heaven Qi insufficient, Earth Qi follows; Earth Qi insufficient, Heaven Qi follows; Yun Qi centers and leads." (Note: Yun refers to Wood/Fire/Earth/Metal/Water governing years. Earth Qi victory raises Zang Yun; Heaven Qi victory lowers Zang Yun. Rising/falling, Yun Qi leads migration/descension.) Evil does not overcome what it fears; it returns to harmony, following Yun to generate disease. (Note: Wrong position causes change/change causes disease.) Thus, Upper Victory makes Heaven Qi descend to Lower; Lower Victory makes Earth Qi migrate to Upper. (Note: Victory means abundance. Upper abundant descends; Lower abundant migrates. Shift is constant.) Victory amount differs by degree. (Note: Abundant shift/migration large; scarce shift/migration small. Degrees vary.) Minor difference is small shift; Major difference is large shift. Position changes, Qi exchanges, Major Change arises, Disease occurs. General rule: Major record 5 parts, Minor record 7 parts; differences visible. (Note: From 5/7 parts, know Heaven/Earth Yin-Yang excess/error. See *Liuyuanzhengji Dalun*.)
The Yellow Emperor asked: "Their nobility/base-ness?" The Green Elder replied: "Tian Fu is Fa Zhi (Law Enforcer); Sui Wei is Xing Ren (Executor); Tai Yi Tian Fu is Gui Ren (Noble Person)." (Note: Like Assistant Minister, Regional Governor, Monarch.) Asked: "How does Pathogen strike?" Replied: "Striking Fa Zhi: Disease fast and critical; Striking Xing Ren: Disease slow and persistent; Striking Gui Ren: Disease sudden death." (Note: Law Enforcer punishes evil quickly/critically; Executor lacks power, disease persists; Noble Person inviolable, disease sudden/deadly.) Asked: "Position change?" Replied: "Ruler/Minister position順 (Smooth); Minister/Ruler position Nì (Reverse). Reverse: Disease close, harm fast; Smooth: Disease distant, harm minor. Called Er Huo (Two Fires)." (Note: Xiang Huo in Jun position is Minister in Ruler position, Reverse. Jun Huo in Xiang position is Ruler in Minister position, Smooth. Far/Near refer to interior/exterior. *Liweizhi Dalun*.)
The Yellow Emperor asked: "What is Tai Xu (Great Void)?" Replied: "Tai Qi Ju Zhi (Great Qi supports it)." (Note: Great Void has no obstacle, why does Earth stand? Tai Qi is Creative Qi supporting Great Void. Earth long-lasting due to Creative Qi support. Without support, Qi transforms/breaks. Falling leaves fall slowly due to Qi riding. All forms on Earth supported by Sheng Hua Qi. Qi size varies, decay speed varies. Without support, decay is same.) Dry dries it, Hot steams it, Wind moves it, Moistens wets it, Cold hardens it, Fire warms it. Thus Wind/Cold below, Dry/Hot above, Moisture Middle, Fire travels between, Cold/Hot enter six, thus making Void and generating. (Earth originally has six entries: Dry, Hot, Wind, Warm, Cold, Fire. Receives Dry→Dry nature; Hot→Wet nature; Wind→Move nature; Moist→Moisten nature; Cold→Hard nature; Fire→Warm nature. These are Heaven's Six Qi. Ling notes: Cold/Hot six entries, Dry/Warm unified under Wind/Cold, Fire unified under Hot.) Thus Dry victory→Earth dry; Hot victory→Earth hot; Wind victory→Earth move; Moist victory→Earth mud; Cold victory→Earth crack; Fire victory→Earth solid. (Note: Use of Six Qi. *Wuyunying Dalun*.)
The Yellow Emperor asked: "Do Sheng/Fu movements have constant times/necessities?" The Green Elder replied: "Times have constant positions, Qi has no necessity." (Note: Position constant, but occurrence not fixed.) Asked: "Explain." Replied: "Qi 1 to 3 governed by Heaven Qi, constant Overcome; Qi 4 to End governed by Earth Qi, constant Rebound. Have Overcome then Rebound; no Overcome no Rebound." Asked: "Rebound finished then Overcome?" Replied: "Overcome arrives then Rebound, no fixed number, stops when declining." (Note: Minor Overcome→Minor Rebound; Major Overcome→Major Rebound. Stops when exhausted.) Rebound finished, Overcome, no Rebound→Harm, injuring Life. (Note: Overcome without Rebound means Rebound Qi exhausted, True Qi injured, life essence gone.) Asked: "Rebound but contrary disease?" Replied: "Wrong position, incompatible. Too much Rebound against Overcome, Master Overcomes it, hence contrary disease." (Note: Leaving own palace for another, strength weak, Master opposes, attacks back. Called Huo/Zao/Re (Fire/Dry/Hot).) (Note: Shaoyang Fire, Yangming Dry, Shaoyin Hot. Shaoyin/Shaoyang in泉 (Below) is Fire in Water position; Yangming in司天 (Above) is Metal in Fire position. Metal Rebounds Overcome, Fire Masters Overcome; Fire Rebounds Overcome, Water Masters Overcome. Other Qi Sheng/Fu no Master Overcome disease. Hence 'Huo Zao Re'.) Asked: "Treatment?" Replied: "Qi Overcome: Minor Follows, Major Controls; Qi Rebound: Harmonious Levels, Violent Deprives. Follow Overcome Qi, pacify submission,不问 (ignore) number, aim for Balance. This is the Way." (Note: Follow/Pacify/Control/Level/Deprive explained. *Zhiyao Da Lun*.)
The Yellow Emperor asked: "What is Qi Up/Down?" Replied: "Half body above, Qi three, Heaven division, Heaven Qi governs; Half body below, Qi three, Earth division, Earth Qi governs. Name Qi by position, position by Qi, disease half, called Tianshu." (Note: Body half is Umbilicus. Measure arm/leg, rope hits umbilicus. Tianshu is 2 Cun lateral to umbilicus. Qi three: e.g., Shaoyin Si Tian, Upper Heat, Middle Taiyang combined, total three. All Six Qi same. Si Tian Qi three, Zai Quan Qi three. Upper three Qi, Lower three Qi. Name Qi by Qi, position by Qi, disease form by Qi/Cold/Heat. Foot Jueyin: Foot/Thigh inner, ascends abdomen/flank. Foot Yangming: Foot, ascends outer thigh/front abdomen/navel side/chest/breast. Foot Taiyang: Eye/Forehead, head/back/waist/hip/thigh back, ankle/little toe outer. Foot Taiyin: Foot/Thigh inner, ascends abdomen/flank front. Foot Shaoyin same. Foot Shaoyang: Shin outer, ascends flank/side/cheek/ear/eye corner. Head side. Foot Six Meridian masters. Hand Jueyin/Shaoyin/Taiyin: Chest/Heart, back inner, middle/little/thumb tips. Hand Yangming/Taiyang/Shaoyang: Hand back, back inner, shoulder/head. Hand Six Qi masters. Diagnosis follows Qi location. Yin side Cold disease; Yang side Heat disease. Sheng/Fu starts with Cold/Heat symptoms based on this physics. ○ *Liweizhi Dalun*: Above Tianshu Heaven Qi governs; Below Tianshu Earth Qi governs; Qi Jiao Humanity follows.) Thus Upper Victory/Lower Disease named by Earth; Lower Victory/Upper Disease named by Heaven. (Note: Qi victorious, other suppressed, stagnant, trapped. Upper Victory→Lower Disease (Earth Qi Stagnation), name Earth Disease. Lower Victory→Upper Disease (Heaven Qi Blockage), name Heaven Disease. Naming by Heaven: Attack Heaven Qi, oppose Earth Qi. Naming by Earth: Follow Heaven Qi, control. E.g., Yangming Si Tian, Shaoyin Zai Quan, Upper Victory/Lower Disease opposes Lower, Heaven Qi positive victory, Heaven can be opposed, thus follow Heaven...)