承上编五营运，而论天道六六之节，地理应六节，上下有位，左右有纪，岁数始终，万物生化之道。本
经第九篇《六节藏象大论》，为六气之大纲，此则阐明其旨，以悉其微，故曰《六微旨大论》。
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。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？
数，音朔，藏，如字。
呜呼，叹词。远，大也。帝叹天道远大，莫知其极，愿闻天道于岐伯，令终不灭，久不绝而传之后世也。
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。
帝问天道，故赞其明。天道者，因天四时之序，而有盛衰之时也。盛衰者，春夏为盛，秋冬为衰。
帝曰∶愿闻天道六六之节盛衰何也？
承上文盛衰之时，而问天道六六之节亦有盛衰何也。六六之节
者，天以六为节，六六三百六十日，以成一岁也。
岐伯曰∶上下有位，左右有纪。
六六之节，而有盛衰者，一岁之中有上下阴阳之气，有左右阴阳之气也。上下者，司天在上，在泉在
下，司天在泉有一定之位。左右者，司天左右之气，在泉左右之气。左右阴阳，有不易之纪，详见下文。
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，盖南面而待也。故
曰∶因天之序，盛衰
之时，移光定位，正立而待，此之谓也。
所谓左右有纪者，在泉左气为间气加临之首。六气始于厥阴，厥阴司天，则少阳在泉，故少阳之右，
阳明治之，为间气加临之首。少阴司天，则阳明在泉，故阳明之右，太阳治之，为间气加临之
首。太阴司天，则太阳在泉，故太阳之右，厥阴治之，为间气加临之首。少阳司天，则厥阴在泉，故厥
阴之右，少阴治之，为间气加临之首。阳明司天，则少阴在泉，故少阴之右，太阴治之，为间气
加临之首。太阳司天，则太阴在泉，故太阴之右，少阳治之，为间气加临之首。在上为本，在下为标。今举
在泉之气，故曰∶此所谓气之标。位本在左，今曰右者，在泉面北，盖人则面南而待之也。
故《八正神明论》曰∶因天之序，盛衰之时，移光定位，正立而待。即此面南而待之之谓也。
少阳之上，火气治之，中见厥阴；阳明之上，燥气治之，中见太阴；太阳之上，寒
气治之，中见少阴；厥阴之上，风气治之，中见少阳；少阴之上，热气治之，中见太阳；太阴
之上，湿气治之，中见阳明。所谓本也，本之下，中之见也，见之下，气之标也。
所谓上下有位者，六气有上中下之位也。承上文所举之次，而言少阳之上，火气治之，是火气
在上而少阳在下也，少阳厥阴相为表里，故中见厥阴。阳明之上，燥气治之，是燥气在上，而阳明在
下也，阳明太阴相为表里，故中见太阴。太阳之上，寒气治之，是寒气在上，而太阳在下也，太阳少阴
相为表里，故中见少阴。厥阴之上，风气治之，是风气在上，而厥阴在下也，厥阴少阳相为表
里，故中见少阳。少阴之上，热气治之，是热气在上，而少阴在下也，少阴太阳相为表里，故中见太阳。
太阴之上，湿气治之，是湿气在上，而太阴在下也，太阴阳明相为表里，故中见阳明。此火燥
寒风热湿六气在上，所谓本也。厥阴、少阴、太阴、少阳、阳明、太阳六气在中，是本之下而有中之见
也。少阳、阳明、太阳、厥阴、少阴、太阴六气在下，是中之下而有气之标也。
本标不同，气应异象。
本在上，标在下，故本标不同。气有从本者，有从本从标者，有不从标本从乎中者，六气
应病不同，故气应异象，象病形也。
帝曰∶其有至而至，有至而不至，有至而太过，何也？
上文言六气之上下左右，未言盛衰，故举岁气之不及太过以问。
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。
至而至者，得其平也，故曰和。至而不至，乃时至而气不至，是谓不及，故曰来气不及也。未至
而至，乃时未至而气先至，是至而太过，故曰来气有余也。有余不及即盛衰也。
帝曰∶至而不至，未至而至，何如？
至而不至，未至而至，何以骄之？
岐伯曰∶应则顺，否则逆，逆则变生，变生则病。
应者，时至物生，不先不后，有常序也，故应则顺。否则，物不应
期，或后或先，失其常序，故否则逆，逆则变生，变生则为民病矣。
帝曰∶善。请言其应。
时物相应则顺，帝故善之，复探其应。
岐伯曰∶物生其应也，气脉其应也。
以天时之气而征于地，则物应四时，故物生其应也。物生其应，以明应则顺否则逆也，以天时
之气而征于人，则脉应四时，故气脉其应也，气脉其应，以明逆则变生，变生则病也。
帝曰∶善。愿闻地理之应六节气位何如？
天时之气，不但征诸物生，且验诸气脉，帝故善之，而天道六
六之节应于地理，故问地理之应六节气位何如。
岐伯曰∶显明之右，君火之位也；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。
地理，地之五方五行也。六节，时之六气六位也。以地理之五，而应六节之六，当分南北四隅，
以定其位而应之。显明者，东方日出，厥阴木王之气也。厥阴位于东北，从东北而转于东南，则
厥阴显明之右，少阴君火之位也。从东南而转于正南，则君火之右，退行一步，少阳相火治之。从正南而
转于西南，则复行一步，太阴土气治之。从西南而转于西北，则复行一步，阳明金气治之。从西北而转于
正北，则复行一步，太阳水气治之。从正北而转于东北，则复行一步，厥阴木气治之。从东北而转
于东南，则复行一步，少阴君火治之，犹之显明之右，君火之位之谓也。此地理之南北四隅，以应天时之六
气六位者如此。
\r六微旨大论附图\pt20a1.bmp\r
余注五运六气司天在泉，皆以辞达意，阐明经旨，并不绘图。兹地理应六节气位，并非六气主时之位，
故绘此图以晓之。至六气主时，但以六气主岁，六气加临之次，比类例观总属一理，毋须余言之喋喋也。
愚按地理应六节，论南北四隅方位，非六气主时之位也。六气主时，以正月朔日平旦为始，一气主
六十日，初之气厥阴风木，二之气少阴君火，三之气太阴湿土，四之气少阳相火，五之气阳明燥
金，终之气太阳寒水。《六元正纪大论》云∶六气者，常以正月朔日平旦视之，睹其位而知其所在也。其气
当以立春为始，大寒为终，此三阴三阳之气从阴而阳由一而三，环转营运，天气如是，人气亦如是。前
人图式，讹以地理相应之位，为六气主时之位，又扯大寒之气为六气之首，未免节气有乖，三气少阳，四
气太阴，不无阴阳倒置。且于五常政，《至真要大论》诸篇，次序不合。前人因讹传讹，亟当改正。
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。
少阳相火位乎南，太阳寒水位乎北，是相火之下水气承之也。
太阳寒水位乎正北，太阴湿土位乎西南，是水位之下土气承之也。
太阴湿土位乎西南，厥阴风木位乎东北，是土位之下风气承之也。厥阴风木位乎东北，阳明燥金位乎西北，
是风位之下金气承之也，阳明燥金位乎西北，少阴君火位乎东南，是金位之下火气承之也。
少阴君火位乎东南，太阳寒水位乎正北，是君火之下阴精承之也。此四隅上下，气有承制，犹之春时木王，
越夏与长夏，而秋金之气承之；夏时火王，越长夏与秋，而冬水之气承之；秋时金王，越冬
春而夏火之气承之；冬时水王，越春夏而长夏之土气承之，其义一也。
帝曰∶何也？
帝问下承何义。
岐伯曰∶亢则害，承乃制，制则生化，外列盛衰，害则败乱，生化大病。
张隐 曰∶古文制生则化，今文改为制则生化。
亢，盛极也。五行之气，盛极则害，下承乃所以制之。惟其制之，则生化无穷，而外列盛衰。制则
生化者，如水制其火，而水之子木又生火也。外列盛衰者，盛已而衰，衰已而盛，四时之气可征
也。若亢极而害则败乱内生，致生化大病。
帝曰∶盛衰何如？
上文云，外列盛衰，故问盛衰何如。
岐伯曰∶非其位则邪，当其位则正，邪则变甚，正则微。
当，去声。
盛衰者，有余不及之谓。非其主气之位，而或盛或衰则为邪。
当其所主之位，宜盛而盛，宜衰而衰则为正。邪气为病，则变异必甚，正气为病虽病则微。
帝曰∶何谓当位？
上文云当其位则正，故问何谓当位。
岐伯曰∶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。
当位者，天干化运，地支主岁，五行相合，各当其位也，如丁
卯之岁，木运临于卯木；戊午之岁，火运临于午火；甲辰甲戌己丑己未之岁，土运临于辰戌丑未；乙酉之岁
，金运临于酉金；丙子之岁，水运临于子水。干支运气相合，所谓岁会，气之平也。平气之
岁，虽有盛衰，是为正气，其病则微。
帝曰∶非位何如？
上文云，非其位则邪，故问非位何如。
岐伯曰∶岁不与会也。
岁不与会者，非岁会之年。非岁会之年，而气有盛衰则为邪气，邪则变甚。
帝曰∶土运之岁，上见太阴；火运之岁，上见少阳、少阴；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？
上文五运下合主岁之地支，是为岁会，此帝复举五运上合司天之气以问。土运之岁，上见太阴，如己
丑己未之岁也。火运之岁，上见少阳，如戊寅戊申之岁也；上见少阴，如戊子戊午之岁也；金运
之岁，上见阳明，如乙卯乙酉之岁也；木运之岁，上见厥阴，如丁己丁亥之岁也；水运之岁，上见太阳，
如丙辰丙戌之岁也。
岐伯曰∶天之与会也，故《天元册》曰天符。
帝之所问，乃司天之气与五运相合，故曰天之与会也。《天元纪大论》云∶应天为天符。故《天元册》
曰天符，非《太始天元册》文也。
帝曰∶天符岁会何如？
天符与岁会相合何如。
岐伯曰∶太乙天符之会也。
天符岁会相合，是名太乙天符，故曰太乙天符之会也。《天元纪大论》云∶应天为天符，承岁为岁直，
三合为治。太乙天符之会，即三合也，谓五运之气、司天之气、岁支之气三者皆同。解见天元纪三合为治注内。
帝曰∶其贵贱何如？
至尊无二，谓之太乙。伯云太乙天符，故问贵贱何如。
岐伯曰∶天符为执法，岁会为行令，太乙天符为贵人。
应司天之气，是为天符，天无言而化育，犹之执法于上也。应主岁之气，是为岁会，地承天而生杀，
犹之行令于下也。五运之气，司天之气，岁支之气，三者皆同，是为太乙天符；太乙者，无
上至尊，犹之众职环会而为贵人也。
帝曰∶邪之中也奈何？
中，去声，下同。
执法、行令、贵人，是有贵而无贱也。若中于邪，则非贵矣，故问邪之中也奈何。
岐伯曰∶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。
天气营运，强健不息，中执法者，失其旋转之机，故其病速而危。主岁之气，下合于地，中行令
者，伤其有形之体，故其病徐而持。贵人者，天地气交，上下环会，中贵人者，一时不相交会，则
霄壤判，故其病暴而死。中邪而病，病而且死，则为贱矣。
帝曰∶位之易也何如？
天符岁会，太乙天符，皆主一岁之气。其四时之气，则有六位更易，位之易也，其病何如？
岐伯曰∶君位臣则顺，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。
六气之中有二火，君火加于相火之位，是君位臣，乃以上临下则顺。相火加于君火之位，是臣位
君，乃以下侵上则逆。逆则其病近，其害速；顺则其病远，其害微。君臣者，所谓二火也。
此一节，言天道六六之节，地理之应六节，而各有盛衰也。
帝曰∶善。愿闻其步何如？
步，犹位也。上文南北四隅，地理之步也，愿闻六气之步何如？
岐伯曰∶所谓步者，六十度而有奇，故二十四步积盈百刻而成
日也。
奇，音箕，下同。
六十度，犹六十日也。奇，犹零也。所谓步者，六十日而有零，则为一步。六十日为一步，则一
岁六步，故二十四步，则当四岁，有奇者，周天三百六十五度，四分度之一。四分度之一，则一岁余二十
五刻，四岁则积盈百刻而成有奇之一日也。盖积有奇之刻而成日，积有奇之日而成月，所以合三百六
十五度，四分度之一也。
帝曰∶六气应五行之变何如？
一岁六气，气应五行，有常有变，帝故问之。
承接上文关于五运的论述，进而探讨天道六六之节与地理应六节的关系。上下各有定位，左右各有纲纪，岁数有始有终，这是万物化生变化的规律。《素问》第九篇《六节藏象大论》，是六气的大纲，本篇则阐明其精微旨意，以详尽了解其细微之处，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，又像凝视深渊。凝视深渊还可以测量深度，但迎接浮云却不知它的尽头在哪里。先生多次说要谨慎地奉行天道，我听了把它记在心里，心里私下感到奇怪，不明白先生所说的具体含义。希望先生畅所欲言，把这件事讲透彻，使这些道理最终不致灭绝，长久流传不绝。请问天道的奥秘可以听一听吗？
岐伯叩头再拜回答说：您问得天道真是太英明了！这是因为顺应天的秩序，以及盛衰变化的时机。
黄帝说：我想听听天道六六之节的盛衰是怎么回事？
岐伯说：上下各有定位，左右各有纲纪。
所谓六六之节而有盛衰变化，是因为一年之中有上下的阴阳之气，也有左右的阴阳之气。所谓的“上下”，是指司天（主管上半年的气候）在上，在泉（主管下半年的气候）在下，司天和在泉都有固定的位置。所谓的“左右”，是指司天左右的客气，和在泉左右的客气。左右阴阳之气有着不变的纲纪，详见下文。
所以说少阳的右边，由阳明主持；阳明的右边，由太阳主持；太阳的右边，由厥阴主持；厥阴的右边，由少阴主持；少阴的右边，由太阴主持；太阴的右边，由少阳主持。这就是所谓的“气之标”（表象），大概是面向南方而等待（观察）的意思。所以说：顺应天的秩序，盛衰变化的时机，移动日影来确定位置，端正站立而等待，说的就是这个意思。
所谓“左右有纪”，是指在泉左边的气作为间气加临的首位。六气始于厥阴，如果厥阴司天，那么少阳就在泉，所以少阳的右边，由阳明主持，作为间气加临的首位。如果少阴司天，那么阳明就在泉，所以阳明的右边，由太阳主持，作为间气加临的首位。如果太阴司天，那么太阳就在泉，所以太阳的右边，由厥阴主持，作为间气加临的首位。如果少阳司天，那么厥阴就在泉，所以厥阴的右边，由少阴主持，作为间气加临的首位。如果阳明司天，那么少阴就在泉，所以少阴的右边，由太阴主持，作为间气加临的首位。如果太阳司天，那么太阴就在泉，所以太阴的右边，由少阳主持，作为间气加临的首位。在上为本，在下为标。现在列举的是在泉之气，所以说：这就是所谓的“气之标”。本位本来在左边，现在说右边，是因为在泉面北（面对北方），而人则是面向南方来对待它。
所以说《八正神明论》中提到：顺应天的秩序，盛衰变化的时机，移动日影来确定位置，端正站立而等待。这就是指面向南方而等待的意思。
少阳之上，由火气主治，中间显现厥阴；阳明之上，由燥气主治，中间显现太阴；太阳之上，由寒气主治，中间显现少阴；厥阴之上，由风气主治，中间显现少阳；少阴之上，由热气主治，中间显现太阳；太阴之上，由湿气主治，中间显现阳明。这就是所谓的“本”（根本）。在本之下，是中间的显现（中见）；在中见之下，是气的标象（标）。
所谓“上下有位”，是指六气有上、中、下三个位置。承接上文所举的顺序，说少阳之上，由火气主治，这是火气在上而少阳在下，少阳和厥阴互为表里，所以中间显现厥阴。阳明之上，由燥气主治，这是燥气在上而阳明在下，阳明和太阴互为表里，所以中间显现太阴。太阳之上，由寒气主治，这是寒气在上而太阳在下，太阳和少阴互为表里，所以中间显现少阴。厥阴之上，由风气主治，这是风气在上而厥阴在下，厥阴和少阳互为表里，所以中间显现少阳。少阴之上，由热气主治，这是热气在上而少阴在下，少阴和太阳互为表里，所以中间显现太阳。太阴之上，由湿气主治，这是湿气在上而太阴在下，太阴和阳明互为表里，所以中间显现阳明。这火、燥、寒、风、热、湿六种气在上，就是所谓的“本”。厥阴、少阴、太阴、少阳、阳明、太阳六气在中，是本之下而有中间的显现。少阳、阳明、太阳、厥阴、少阴、太阴六气在下，是中之下而有气的标象。
本和标不同，气对应的现象也不同。
本在上，标在下，所以本标不同。气有的从本，有的从本也从标，有的不从标本而从乎中，六气对应疾病不同，所以气对应的现象各异，现象即病形。
黄帝说：有按时而至且气也至的，有按时至但气未至的，有未到时令而气先至且过盛的，这是怎么回事？
上文讲了六气的上下左右，没讲盛衰，所以提出岁气的不及和太过来询问。
岐伯说：按时而至且气也至，叫作“和”；按时至但气未至，是来气不及；未到时令而气先至，是来气有余。
按时而至且气也至，得其平和，所以叫作“和”。按时至但气未至，是时令到了而气没到，这叫作“不及”，所以叫作“来气不及”。未到时令而气先至，是时令没到而气先到，这是至而太过，所以叫作“来气有余”。有余和不及就是盛和衰。
黄帝说：按时至但气未至，未到时令而气先至，情况怎么样？
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。
相应，是时令到了物候随之发生，不先不后，有固定的顺序，所以相应就顺。不相应，是物候不按期发生，或先或后，失去了固定顺序，所以不相应就逆，逆则产生变异，产生变异就成为百姓的疾病了。
黄帝说：好。请讲讲相应的情况。
时与物相应就是顺，黄帝因此称赞他，又进一步探求相应的道理。
岐伯说：万物的生长是对应的表现，脉气的变化也是对应的表现。
用天时的气来验证地上的物，物就顺应四时，所以万物的生长是对应的表现。通过万物的生长对应，来说明相应则顺、不相应则逆。用天时的气来验证人的脉，脉就顺应四时，所以脉气的变化是对应的表现。通过脉气的对应，来说明逆则产生变异，产生变异则生病。
黄帝说：好。我想听听地理对六节气位的响应是怎样的？
天时的气，不仅验证于万物的生长，也验证于脉气，黄帝因此称赞他，而天道六六之节对应地理，所以询问地理对六节气位的响应是怎样的。
岐伯说：显明（日出东方）的右边，是君火的位置；君火的右边，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。
地理，指地的五个方位和五行。六节，指时的六气和六个位置。用地理的五，来对应六节的六，应当分南北四个角落，来确定它们的位置并加以对应。显明，指东方日出，是厥阴木王之气。厥阴位于东北，从东北转到东南，那么在厥阴显明的右边，就是少阴君火的位置。从东南转到正南，那么在君火的右边，退行一步，由少阳相火主治。从正南转到西南，那么再退行一步，由太阴土气主治。从西南转到西北，那么再退行一步，由阳明金气主治。从西北转到正北，那么再退行一步，由太阳水气主治。从正北转到东北，那么再退行一步，由厥阴木气主治。从东北转到东南，那么再退行一步，由少阴君火主治，这就好比显明的右边是君火位置的意思。这就是地理的南北四个角落，对应天时六气六个位置的情况。
我注释五运六气司天在泉，都以辞达意，阐明经文主旨，并不绘图。这次绘制地理应六节气位图，并不是六气主时的位置，所以画这张图来使人明白。至于六气主时，只是以六气主岁，加上六气加临的顺序，类比观察总归是一个道理，不需要我再啰嗦多说。
我认为地理应六节，论述的是南北四个角落的方位，不是六气主时的位置。六气主时，以正月初一平旦开始，一气主六十天。初之气是厥阴风木，二之气是少阴君火，三之气是太阴湿土，四之气是少阳相火，五之气是阳明燥金，终之气是太阳寒水。《六元正纪大论》说：六气，通常以正月初一平旦来看，看到它的位置就知道它所在的地方。其气应当以立春为始，大寒为终。这三阴三阳之气从阴而阳，由一到三，环转运行，天气是这样，人气也是这样。前人绘制的图式，错误地把地理相应的位置当作六气主时的位置，又把大寒之气扯作六气之首，未免违背节气，三气是少阳，四气是太阴，不免阴阳倒置。而且与《五常政大论》、《至真要大论》等篇的次序不合。前人因讹传讹，亟需改正。
相火之下，由水气承继制约；水位之下，由土气承继制约；土位之下，由风气承继制约；风位之下，由金气承继制约；金位之下，由火气承继制约；君火之下，由阴精承继制约。
少阳相火位在南，太阳寒水位在北，所以相火之下水气承继制约。
太阳寒水位在正北，太阴湿土位在西南，所以水位之下土气承继制约。
太阴湿土位在西南，厥阴风木位在东北，所以土位之下风气承继制约。厥阴风木位在东北，阳明燥金位在西北，所以风位之下金气承继制约。阳明燥金位在西北，少阴君火位在东南，所以金位之下火气承继制约。
少阴君火位在东南，太阳寒水位在正北，所以君火之下阴精承继制约。这四个角落上下，气有承继制约，就像春季木旺，经过夏季和长夏，秋季的金气承继制约它；夏季火旺，经过长夏和秋季，冬季的水气承继制约它；秋季金旺，经过冬季和春季，夏季的火气承继制约它；冬季水旺，经过春季和夏季，长夏的土气承继制约它，道理是一样的。
黄帝说：为什么呢？
黄帝问下面承继的意义。
岐伯说：亢盛就会有害，有承继才能制约，能制约就能生化，外部列示出盛衰的变化；如果有害就会导致败乱，生化功能受损而产生大病。
张隐庵说：古文作“制生则化”，今文改为“制则生化”。
亢，是极盛的意思。五行的气，极盛就会有害，下面的承继就是为了制约它。正因为制约它，所以生化无穷，而在外部列示出盛衰。所谓“制则生化”，比如水制约火，而水的子行木又生火。所谓“外列盛衰”，是盛极之后转衰，衰极之后转盛，四时的气可以验证这一点。如果亢极而有害，内部就会败乱，导致生化功能受损而产生大病。
黄帝说：盛衰的情况是怎样的？
上文说“外列盛衰”，所以询问盛衰的具体情况。
岐伯说：不在其位就是邪，在其位就是正，邪则病变严重，正则病变轻微。
当，读去声。
盛衰，是指有余和不及。如果不是主气的位置，而或盛或衰，就是邪。
处在它所主的位置，该盛则盛，该衰则衰，就是正。邪气致病，变异一定很严重；正气致病，虽然生病但病情轻微。
黄帝说：什么叫“当位”？
上文说“当其位则正”，所以询问什么叫当位。
岐伯说：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，这叫作“岁会”，是气的平和状态。
当位，是天干化运，地支主岁，五行相合，各当其位。比如丁卯年，木运临于卯木；戊午年，火运临于午火；甲辰、甲戌、己丑、己未年，土运临于辰戌丑未；乙酉年，金运临于酉金；丙子年，水运临于子水。干支运气相合，这叫作“岁会”，是气的平和状态。平气之年，虽然有盛衰，但属于正气，其病轻微。
黄帝说：不在位的情况怎样？
上文说“非其位则邪”，所以询问不在位的情况。
岐伯说：岁不与岁会相合。
岁不与岁会相合，指不是岁会之年。不是岁会之年，气有盛衰就是邪气，邪气则病变严重。
黄帝说：土运之年，上面见到太阴；火运之年，上面见到少阳、少阴；金运之年，上面见到阳明；木运之年，上面见到厥阴；水运之年，上面见到太阳，这是怎么回事？
上文五运下合主岁的地支，是岁会，现在黄帝又举五运上合司天之气来询问。土运之年，上面见到太阴，比如己丑、己未年。火运之年，上面见到少阳，比如戊寅、戊申年；上面见到少阴，比如戊子、戊午年。金运之年，上面见到阳明，比如乙卯、乙酉年。木运之年，上面见到厥阴，比如丁巳、丁亥年（注：原文“丁己”疑为笔误，应为丁巳）。水运之年，上面见到太阳，比如丙辰、丙戌年。
岐伯说：这是天与之相合，所以《天元册》称之为“天符”。
黄帝所问，是司天之气与五运相合，所以叫作“天与之相合”。《天元纪大论》说：应天为天符。所以《天元册》称之为天符，并非《太始天元册》的文字。
黄帝说：天符和岁会相合怎么样？
天符与岁会相合怎么样。
岐伯说：这是太乙天符的相合。
天符岁会相合，名叫太乙天符，所以叫作太乙天符的相合。《天元纪大论》说：应天为天符，承岁为岁直，三合为治。太乙天符的相合，就是三合，指五运之气、司天之气、岁支之气三者都相同。解释见《天元纪大论》“三合为治”的注内。
黄帝说：它们的尊贵与卑贱怎么样？
至尊无二，叫作太乙。岐伯说太乙天符，所以询问尊贵与卑贱的情况。
岐伯说：天符像执法者，岁会像行令者，太乙天符像贵人。
应司天之气的，是天符，天无言而化育万物，就像在上执法。应主岁之气的，是岁会，地承天而生杀万物，就像在下行令。五运之气、司天之气、岁支之气，三者都相同，这叫太乙天符；太乙，是无上至尊，就像众官环绕聚会而成为贵人。
黄帝说：邪气侵犯它们怎么样？
中，读去声，下同。
执法、行令、贵人，是有尊贵而没有卑贱。如果中于邪气，那就不是尊贵了，所以询问邪气侵犯的情况。
岐伯说：中于执法者，发病迅速而危险；中行令者，发病缓慢而持久；中于贵人者，发病暴烈而死。
天气营运，强健不息，中于执法者，失去旋转的机制，所以发病迅速而危险。主岁之气，下合于地，中行令者，伤害其有形之体，所以发病缓慢而持久。贵人，是天地气交，上下环会，中于贵人者，一时不相交会，则天地判隔，所以发病暴烈而死。中邪而病，病重而死，这就变得卑贱了。
黄帝说：位置的变动怎么样？
天符、岁会、太乙天符，都主一岁之气。其四时之气，则有六个位置更易，位置的变动，病情怎么样？
岐伯说：君位臣则顺，臣位君则逆。逆则病近，危害迅速；顺则病远，危害轻微。这就是所谓的“二火”。
六气中有两种火，君火加于相火之位，是君位臣，乃以上临下则顺。相火加于君火之位，是臣位君，乃以下侵上则逆。逆则病近，危害迅速；顺则病远，危害轻微。君臣，就是所谓的二火。
这一节，讲的是天道六六之节，地理应六节，而各有盛衰。
黄帝说：好。我想听听“步”是怎么回事？
步，犹位置。上文南北四个角落，是地理的步，想听听六气的步是怎么回事？
岐伯说：所谓步，是六十度多一点，所以二十四步积累满一百刻就成一日。
奇，读箕音，下同。
六十度，犹六十天。奇，犹零头。所谓步，是六十天带零头，就是一步。六十天为一步，则一年六步，所以二十四步，相当于四年，有零头，周天三百六十五度四分之一。四分之一，则一年余二十五刻，四年则积累满一百刻而成多出来的一天。大概积累多的刻而成日，积累多的日而成月，所以合三百六十五度四分之一。
黄帝说：六气对应五行的变化怎么样？
一年六气，气应五行，有常有变，黄帝因此询问。
Following the previous discussion on the Five Movements (Wu Yun), this text elaborates on the Heavenly Dao's six-six segments and how geography corresponds to the six segments. There are fixed positions above and below, and distinct regulations on the left and right; years have beginnings and endings, which is the way of the transformation and generation of all things. Chapter 9 of the *Neijing*, "Liu Jie Zang Xiang Da Lun" (Great Treatise on Six Segments and Viscera Manifestations), serves as the general outline for the Six Qi. This chapter clarifies their subtle principles to fully understand their nuances, hence it is called "Liu Wei Zhi Da Lun" (Great Treatise on the Subtle Principles of the Six Qi).
Yellow Emperor asked: Alas! The Way of Heaven is indeed profound and distant. It is like trying to catch floating clouds or gazing into a deep abyss. While one can measure the depth of an abyss, one cannot know the limit of catching floating clouds. The Master has often spoken of carefully following the Way of Heaven. I have listened and stored these words in my heart, yet privately I find them strange and do not fully comprehend what they mean. I hope you will speak freely and exhaustively explain these matters, so that they may never be extinguished and may endure for a long time without interruption. May I hear about the Way of Heaven?
Qi Bo bowed twice and replied: How insightful your question regarding the Way of Heaven is! This is because it follows the order of Heaven and the times of waxing and waning.
Yellow Emperor said: I wish to hear about the waxing and waning of the Heavenly Dao's six-six segments.
Qi Bo said: There are fixed positions above and below, and distinct regulations on the left and right.
The waxing and waning of the six-six segments refers to the Yin and Yang Qi above and below, and on the left and right within a year. "Above and below" refers to Si Tian (Mastering Heaven, governing the first half of the year) being above and Zai Quan (Being in the Spring, governing the second half of the year) being below; Si Tian and Zai Quan have fixed positions. "Left and right" refers to the Guest Qi (Ke Qi) on the left and right of Si Tian, and the Guest Qi on the left and right of Zai Quan. The Yin and Yang Qi on the left and right have unchanging regulations, as detailed below.
Thus, to the right of Shao Yang (Lesser Yang), Yang Ming (Bright Yang) governs; to the right of Yang Ming, Tai Yang (Greater Yang) governs; to the right of Tai Yang, Jue Yin (Terminal Yin) governs; to the right of Jue Yin, Shao Yin (Lesser Yin) governs; to the right of Shao Yin, Tai Yin (Greater Yin) governs; and to the right of Tai Yin, Shao Yang governs. This is what is meant by the "Biao" (Mark/Manifestation) of Qi, generally facing South to await observation. Therefore, it is said: Following the order of Heaven, the times of waxing and waning, moving the shadow to determine position, standing upright to await—this is what is meant.
Regarding "distinct regulations on the left and right," the Qi on the left of Zai Quan serves as the head of the intercalary Qi (Jian Qi) superimposition. The Six Qi begin with Jue Yin. If Jue Yin is Si Tian, then Shao Yang is Zai Quan; thus, to the right of Shao Yang, Yang Ming governs, serving as the head of Jian Qi superimposition. If Shao Yin is Si Tian, then Yang Ming is Zai Quan; thus, to the right of Yang Ming, Tai Yang governs, serving as the head of Jian Qi superimposition. If Tai Yin is Si Tian, then Tai Yang is Zai Quan; thus, to the right of Tai Yang, Jue Yin governs, serving as the head of Jian Qi superimposition. If Shao Yang is Si Tian, then Jue Yin is Zai Quan; thus, to the right of Jue Yin, Shao Yin governs, serving as the head of Jian Qi superimposition. If Yang Ming is Si Tian, then Shao Yin is Zai Quan; thus, to the right of Shao Yin, Tai Yin governs, serving as the head of Jian Qi superimposition. If Tai Yang is Si Tian, then Tai Yin is Zai Quan; thus, to the right of Tai Yin, Shao Yang governs, serving as the head of Jian Qi superimposition. What is above is the Ben (Root), and what is below is the Biao (Mark). Since we are now discussing the Qi of Zai Quan, it is said: "This is what is meant by the Mark of Qi." The Root position is originally on the left, but now it is said to be on the right because Zai Quan faces North, while humans face South to address it.
Therefore, the "Ba Zheng Shen Ming Lun" (Treatise on Eight Righteousnesses and Divine Spirit) states: Following the order of Heaven, the times of waxing and waning, moving the shadow to determine position, standing upright to await. This refers to facing South to await.
Above Shao Yang, Fire Qi governs, and internally manifests Jue Yin; above Yang Ming, Dryness Qi governs, and internally manifests Tai Yin; above Tai Yang, Cold Qi governs, and internally manifests Shao Yin; above Jue Yin, Wind Qi governs, and internally manifests Shao Yang; above Shao Yin, Heat Qi governs, and internally manifests Tai Yang; above Tai Yin, Dampness Qi governs, and internally manifests Yang Ming. This is what is meant by the "Ben" (Root). Below the Ben is the Zhong Jian (Middle Manifestation); below the Zhong Jian is the Qi Biao (Qi Mark).
"Fixed positions above and below" means the Six Qi have upper, middle, and lower positions. Continuing from the sequence mentioned above: Above Shao Yang, Fire Qi governs, meaning Fire Qi is above and Shao Yang is below. Since Shao Yang and Jue Yin are exterior-interior pairs, it internally manifests Jue Yin. Above Yang Ming, Dryness Qi governs, meaning Dryness Qi is above and Yang Ming is below. Since Yang Ming and Tai Yin are exterior-interior pairs, it internally manifests Tai Yin. Above Tai Yang, Cold Qi governs, meaning Cold Qi is above and Tai Yang is below. Since Tai Yang and Shao Yin are exterior-interior pairs, it internally manifests Shao Yin. Above Jue Yin, Wind Qi governs, meaning Wind Qi is above and Jue Yin is below. Since Jue Yin and Shao Yang are exterior-interior pairs, it internally manifests Shao Yang. Above Shao Yin, Heat Qi governs, meaning Heat Qi is above and Shao Yin is below. Since Shao Yin and Tai Yang are exterior-interior pairs, it internally manifests Tai Yang. Above Tai Yin, Dampness Qi governs, meaning Dampness Qi is above and Tai Yin is below. Since Tai Yin and Yang Ming are exterior-interior pairs, it internally manifests Yang Ming. These six Qi—Fire, Dryness, Cold, Wind, Heat, and Dampness—are above, which is the "Ben." The Six Qi of Jue Yin, Shao Yin, Tai Yin, Shao Yang, Yang Ming, and Tai Yang are in the middle, which is the Zhong Jian below the Ben. The Six Qi of Shao Yang, Yang Ming, Tai Yang, Jue Yin, Shao Yin, and Tai Yin are below, which is the Qi Biao below the Zhong Jian.
Because Ben and Biao differ, the phenomena corresponding to Qi also differ.
Ben is above, Biao is below, so Ben and Biao differ. Some Qi follow the Ben, some follow both Ben and Biao, and some do not follow either but follow the Middle. Since the Six Qi correspond to different diseases, the phenomena corresponding to Qi vary, and these phenomena are the forms of disease.
Yellow Emperor asked: There are cases where the time arrives and the Qi arrives, where the time arrives but the Qi does not, and where the time has not arrived but the Qi arrives excessively. What causes this?
The previous text discussed the up-down and left-right of the Six Qi but did not discuss waxing and waning, so the Emperor asks about the deficiency (Bu Ji) and excess (Tai Guo) of the annual Qi.
Qi Bo said: When time arrives and Qi arrives, it is called "Harmony" (He). When time arrives but Qi does not, it indicates deficient incoming Qi. When time has not arrived but Qi arrives, it indicates excessive incoming Qi.
When time arrives and Qi arrives, it achieves balance, hence called "Harmony." When time arrives but Qi does not, the season comes but the Qi fails to arrive, termed "Deficiency," hence "deficient incoming Qi." When time has not arrived but Qi arrives early, it is arriving excessively before its time, hence "excessive incoming Qi." Excess and deficiency are synonymous with waxing and waning.
Yellow Emperor asked: What happens when time arrives but Qi does not, or when time has not arrived but Qi does?
Qi Bo said: If there is correspondence, it is Smooth (Shun); if not, it is Adverse (Ni). Adversity generates changes, and changes generate disease.
Correspondence means that when the season arrives, biological phenomena occur, neither too early nor too late, maintaining a constant order, hence correspondence is Smooth. Non-correspondence means biological phenomena do not occur on schedule, appearing either early or late, losing the constant order, hence non-correspondence is Adverse. Adversity generates pathological changes, and these changes become diseases among the people.
Yellow Emperor said: Good. Please explain the correspondence.
Since time and phenomena correspond, it is Smooth, so the Emperor praised him and further explored the principle of correspondence.
Qi Bo said: The growth of organisms reflects this correspondence, and the pulse reflects this correspondence.
Using Heavenly Qi to verify earthly phenomena, organisms respond to the four seasons, so the growth of organisms reflects this correspondence. This illustrates that correspondence implies Smoothness and non-correspondence implies Adversity. Using Heavenly Qi to verify human physiology, the pulse responds to the four seasons, so the pulse reflects this correspondence. This illustrates that Adversity generates changes, and changes generate disease.
Yellow Emperor said: Good. I wish to hear how geography responds to the positional segments of the Six Qi.
Heavenly Qi is verified not only by the growth of organisms but also by pulses. The Emperor praised this, and since the Heavenly Dao's six-six segments correspond to geography, he asks how geography responds to the positional segments of the Six Qi.
Qi Bo said: To the right of Xian Ming (Brightness/Eastern Sunrise), is the position of Jun Huo (Ministerial Fire); to the right of Jun Huo, moving back one step, Xiang Huo (Assistant 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; and moving back another step, Jun Huo governs again.
Geography refers to the five directions and Five Elements of the earth. Six Segments refer to the six Qi and six positions of time. To match the five of geography with the six of segments, one must divide the north-south four corners to determine their positions and correspondences. Xian Ming refers to the sunrise in the East, representing the Wang (Prosperous) Qi of Jue Yin Wood. Jue Yin is located in the Northeast. Turning from Northeast to Southeast, to the right of Jue Yin Xian Ming is the position of Shao Yin Jun Huo. Turning from Southeast to Due South, to the right of Jun Huo, moving back one step, Shao Yang Xiang Huo governs. Turning from Due South to Southwest, moving back another step, Tai Yin Earth Qi governs. Turning from Southwest to Northwest, moving back another step, Yang Ming Metal Qi governs. Turning from Northwest to Due North, moving back another step, Tai Yang Water Qi governs. Turning from Due North to Northeast, moving back another step, Jue Yin Wood Qi governs. Turning from Northeast to Southeast, moving back another step, Shao Yin Jun Huo governs, just as stated: to the right of Xian Ming is the position of Jun Huo. This is how the north-south four corners of geography correspond to the six Qi and six positions of Heaven.
I have annotated the Si Tian and Zai Quan of Wu Yun Liu Qi, focusing on conveying the meaning and elucidating the classic's intent, without drawing diagrams. This diagram of geography responding to the six Qi segments is not for the positions of the Six Qi ruling the seasons, but to clarify this specific concept. As for the Six Qi ruling the seasons, simply viewing the Six Qi ruling the year and the sequence of superimposed Qi reveals they follow the same logic, requiring no further verbose explanation.
In my opinion, "Geography Responding to Six Segments" discusses the positions of the north-south four corners, not the positions of the Six Qi ruling the seasons. The Six Qi ruling the seasons begin at dawn on the first day of the first lunar month. Each Qi rules for sixty days: First Qi is Jue Yin Wind Wood, Second Qi is Shao Yin Ministerial Fire, Third Qi is Tai Yin Damp Earth, Fourth Qi is Shao Yang Assistant Fire, Fifth Qi is Yang Ming Dryness Metal, and Final Qi is Tai Yang Cold Water. The "Liu Yuan Zheng Ji Da Lun" states: The Six Qi are usually viewed at dawn on the first day of the first lunar month; observing their position reveals their location. Their Qi should start with Lichun (Start of Spring) and end with Dahua (Great Cold). These Three Yin and Three Yang Qi transform from Yin to Yang, from one to three, rotating continuously. The weather is thus, and human Qi is likewise. Previous diagrams erroneously treated the geographical corresponding positions as the seasonal ruling positions and incorrectly placed Dahua Qi as the head of the Six Qi, violating solar terms, placing Shao Yang in the third Qi and Tai Yin in the fourth, thereby reversing Yin and Yang. This contradicts the sequences in chapters like "Wu Chang Zheng Da Lun" and "Zhi Zhen Yao Da Lun." Errors passed down by predecessors must be corrected.
Below Xiang Huo, Water Qi succeeds and controls it; below Water, Earth Qi succeeds and controls it; below Earth, Wind Qi succeeds and controls it; below Wind, Metal Qi succeeds and controls it; below Metal, Fire Qi succeeds and controls it; below Jun Huo, Yin Jing (Yin Essence) succeeds and controls it.
Shao Yang Xiang Huo is positioned in the South, and Tai Yang Water Qi is in the North; thus, below Xiang Huo, Water Qi succeeds and controls it.
Tai Yang Water Qi is in Due North, and Tai Yin Damp Earth is in the Southwest; thus, below Water, Earth Qi succeeds and controls it.
Tai Yin Damp Earth is in the Southwest, and Jue Yin Wind Wood is in the Northeast; thus, below Earth, Wind Qi succeeds and controls it. Jue Yin Wind Wood is in the Northeast, and Yang Ming Dryness Metal is in the Northwest; thus, below Wind, Metal Qi succeeds and controls it. Yang Ming Dryness Metal is in the Northwest, and Shao Yin Jun Huo is in the Southeast; thus, below Metal, Fire Qi succeeds and controls it.
Shao Yin Jun Huo is in the Southeast, and Tai Yang Water Qi is in Due North; thus, below Jun Huo, Yin Jing succeeds and controls it. In these four corners, Qi above and below succeed and control each other, similar to how Wood prospers in Spring, and after Summer and Late Summer, Autumn Metal Qi succeeds and controls it; Fire prospers in Summer, and after Late Summer and Autumn, Winter Water Qi succeeds and controls it; Metal prospers in Autumn, and after Winter and Spring, Summer Fire Qi succeeds and controls it; Water prospers in Winter, and after Spring and Summer, Late Summer Earth Qi succeeds and controls it. The principle is the same.
Yellow Emperor asked: Why?
The Emperor asks about the meaning of succeeding/control below.
Qi Bo said: When Qi reaches extremity (Kang), it causes harm; succession leads to control. Control allows for transformation and generation, displaying waxing and waning externally. Harm leads to disorder, damaging transformation and generation and causing severe disease.
Zhang Yinan noted: The ancient text reads "Control generates transformation," while the current text reads "Control allows for transformation and generation."
Kang means extreme prosperity. When the Qi of the Five Elements becomes extremely prosperous, it causes harm; the succeeding Qi below exists to control it. Because it is controlled, transformation and generation are endless, and waxing and waning are displayed externally. "Control allows for transformation and generation" means, for example, Water controls Fire, and Wood (the child of Water) generates Fire. "Displaying waxing and waning externally" means after prosperity comes decline, and after decline comes prosperity, which can be observed in the Qi of the four seasons. If extremity leads to harm, internal disorder arises, damaging transformation and generation and causing severe disease.
Yellow Emperor asked: What is the nature of waxing and waning?
The previous text mentioned "displaying waxing and waning externally," so the Emperor asks about the specifics.
Qi Bo said: If it is not in its proper position, it is Pathogenic (Xie); if it is in its proper position, it is Correct (Zheng). Pathogenic conditions lead to severe changes, while Correct conditions lead to mild changes.
Dang (proper/appropriate) is pronounced with the departing tone.
Waxing and waning refer to excess and deficiency. If it is not the position of the Host Qi, but exhibits waxing or waning, it is Pathogenic.
If it is in the position it governs, waxing when it should wax and waning when it should wane, it is Correct. Disease caused by Pathogenic Qi results in severe variations, while disease caused by Correct Qi, though present, is mild.
Yellow Emperor asked: What is meant by "proper position"?
The previous text stated "if in proper position, it is Correct," so the Emperor asks for clarification.
Qi Bo said: When Wood Yun approaches Mao year, Fire Yun approaches Wu year, Earth Yun approaches the Four Seasons (Chen, Xu, Chou, Wei years), Metal Yun approaches You year, and Water Yun approaches Zi year, this is called "Sui Hui" (Year Meeting), indicating balanced Qi.
Proper position means the Heavenly Stem transforms into Yun, the Earthly Branch rules the year, and the Five Elements combine, each occupying its proper place. For example, in Ding Mao year, Wood Yun approaches Mao Wood; in Wu Wu year, Fire Yun approaches Wu Fire; in Jia Chen, Jia Xu, Ji Chou, and Ji Wei years, Earth Yun approaches Chen, Xu, Chou, and Wei; in Yi You year, Metal Yun approaches You Metal; in Bing Zi year, Water Yun approaches Zi Water. The combination of Stems, Branches, and Luck constitutes "Sui Hui," indicating balanced Qi. In years of Balanced Qi, although there may be waxing and waning, they belong to Correct Qi, and the disease is mild.
Yellow Emperor asked: What about improper position?
The previous text stated "if not in proper position, it is Pathogenic," so the Emperor asks about the consequences.
Qi Bo said: The Year does not meet Sui Hui.
"The Year does not meet Sui Hui" means it is not a Sui Hui year. In non-Sui Hui years, if Qi exhibits waxing or waning, it becomes Pathogenic Qi, leading to severe changes.
Yellow Emperor asked: In Earth Yun years, seeing Tai Yin above; in Fire Yun years, seeing Shao Yang or Shao Yin above; in Metal Yun years, seeing Yang Ming above; in Wood Yun years, seeing Jue Yin above; in Water Yun years, seeing Tai Yang above—what does this mean?
The previous section discussed the Earthly Branches combining with the Lower Five Yun to form Sui Hui. Now the Emperor asks about the Upper Five Yun combining with Si Tian Qi. In Earth Yun years, seeing Tai Yin above refers to Ji Chou and Ji Wei years. In Fire Yun years, seeing Shao Yang above refers to Wu Yin and Wu Shen years; seeing Shao Yin above refers to Wu Zi and Wu Wu years. In Metal Yun years, seeing Yang Ming above refers to Yi Mao and Yi You years. In Wood Yun years, seeing Jue Yin above refers to Ding Si and Ding Hai years. In Water Yun years, seeing Tai Yang above refers to Bing Chen and Bing Xu years.
Qi Bo said: This is Heaven meeting with it, so the "Tian Yuan Ce" calls it "Tian Fu" (Heavenly符/Token).
The Emperor's question concerns the combination of Si Tian Qi and the Five Yun, hence called "Heaven meeting with it." The "Tian Yuan Ji Da Lun" states: "Responding to Heaven is Tian Fu." Thus, the "Tian Yuan Ce" calls it Tian Fu, which is not from the "Tai Shi Tian Yuan Ce."
Yellow Emperor asked: What happens when Tian Fu and Sui Hui coincide?
What happens when Tian Fu and Sui Hui coincide.
Qi Bo said: This is the gathering of Tai Yi Tian Fu.
When Tian Fu and Sui Hui coincide, it is named Tai Yi Tian Fu, hence "the gathering of Tai Yi Tian Fu." The "Tian Yuan Ji Da Lun" states: "Responding to Heaven is Tian Fu, succeeding the Year is Sui Zhi, and the three combinations govern." The gathering of Tai Yi Tian Fu is the "three combinations," meaning the Qi of the Five Yun, the Qi of Si Tian, and the Qi of the Year Branch are all identical. See the annotation for "Three Combinations Govern" in "Tian Yuan Ji."
Yellow Emperor asked: What is their hierarchy of nobility and baseness?
Supreme and unique is called Tai Yi. Qi Bo mentioned Tai Yi Tian Fu, so the Emperor asks about their hierarchy.
Qi Bo said: Tian Fu is like the Law Enforcer, Sui Hui is like the Order Executor, and Tai Yi Tian Fu is like the Noble Person.
Responding to Si Tian Qi is Tian Fu; Heaven acts silently to nurture all things, like enforcing law from above. Responding to the ruling Qi of the Year is Sui Hui; Earth receives Heaven to govern life and death, like executing orders from below. When the Qi of the Five Yun, Si Tian Qi, and Year Branch Qi are all identical, it is Tai Yi Tian Fu; Tai Yi means supreme and unique, like various officials gathering to become a Noble Person.
Yellow Emperor asked: How does Pathogenic Qi affect them?
Zhong (strike/infect) is pronounced with the departing tone, same below.
Law Enforcer, Order Executor, and Noble Person imply nobility without baseness. If struck by Pathogenic Qi, they lose their nobility, so the Emperor asks how Pathogenic Qi affects them.
Qi Bo said: Striking the Law Enforcer causes rapid and critical illness; striking the Order Executor causes slow and persistent illness; striking the Noble Person causes sudden and fatal illness.
Heavenly Qi operates vigorously and ceaselessly. Striking the Law Enforcer disrupts its rotational mechanism, causing rapid and critical illness. The ruling Qi of the Year combines with the Earth below. Striking the Order Executor damages its tangible form, causing slow and persistent illness. The Noble Person represents the intersection of Heaven and Earth Qi, with upper and lower circles meeting. Striking the Noble Person means a momentary failure of intersection, separating heaven and earth, causing sudden and fatal illness. Being struck by Pathogenic Qi leads to disease and death, rendering one base.
Yellow Emperor asked: What about the change of positions?
Tian Fu, Sui Hui, and Tai Yi Tian Fu all govern the Qi of one year. However, the Qi of the four seasons undergoes six positional changes. How does the change of position affect the disease?
Qi Bo said: If Ruler occupies Minister's position, it is Smooth; if Minister occupies Ruler's position, it is Adverse. Adversity brings near disease and rapid harm; Smoothness brings distant disease and mild harm. This refers to the "Two Fires."
Among the Six Qi, there are two Fires. If Jun Huo (Ministerial Fire) occupies the position of Xiang Huo (Assistant Fire), it is Ruler over Minister, descending upon the lower, which is Smooth. If Xiang Huo occupies the position of Jun Huo, it is Minister usurping Ruler, ascending against the upper, which is Adverse. Adversity brings near disease and rapid harm; Smoothness brings distant disease and mild harm. Ruler and Minister refer to the Two Fires.
This section discusses the Heavenly Dao's six-six segments and geography's response to the six segments, highlighting their respective waxing and waning.
Yellow Emperor said: Good. I wish to hear about the "Bu" (Steps).
Bu is equivalent to position. The previous text discussed the geographic steps of the north-south four corners; I wish to hear about the steps of the Six Qi.
Qi Bo said: A Step consists of slightly more than sixty degrees, so twenty-four Steps accumulate enough to make one day.
Qi (remainder) is pronounced like "Ji," same below.
Sixty degrees equals sixty days. Qi means remainder. A Step is sixty days plus a remainder. Sixty days constitute one Step, so there are six Steps in a year. Twenty-four Steps equal four years. The remainder refers to the extra quarter degree in the 365.25 degrees of the celestial sphere. One quarter degree leaves 25 ke (time units) per year; over four years, these accumulate to 100 ke, forming an extra day. Accumulating extra ke forms a day, and accumulating extra days forms a month, totaling 365.25 degrees.
Yellow Emperor asked: How do the Six Qi correspond to the changes of the Five Elements?
The Six Qi of a year correspond to the Five Elements, having both constancy and variation, so the Emperor asks about this.