岐伯曰∶位有终始，气有国中，上下不同，求之亦异也。
位者，主时之定位。厥阴为始，太阳为终，终而复始，故曰位有终始。位有终始，位之常也。气
者，加临之间气。在泉左间之气，为加临之初气，而主岁半以上，司天左间之气，为加临之四气，
而主岁半以下。四气居中，故曰气有国中，国中者，随司天在泉之上下而更变，故上下不同。上下不同，
则求之亦异，不同而异，气之变也。
帝曰∶求之奈何？
伯云，求之亦异，故问求之奈何？
岐伯曰∶天气始于甲，地气始于子，子甲相合，名曰岁立，谨候其时，气可与期。
天干之气始于甲，地支之气始于子，子甲相合以成其岁，故命曰岁立。其岁既立，则谨候其四时，
而六气可与之相期，谨候其时，所以求之也。
帝曰∶愿闻其岁六气始终，早晏何如？
虽曰谨候其时，气可与期，而一岁之中，六气相继，有时未至而气先至，有时己至而气未至，是六
气始终有早晏之不同，故复问之。
岐伯曰∶明乎哉问也！甲子之岁，初之气，天数始于水下一刻，终于八十七刻半。
六气始终，求其早晏，问之明也。溯其所始，甲子之岁初之气，天数始于水下一刻，终于八十七刻半。
盖一日十二时，一时八刻，子午二时各十刻，一日计百刻。六十日为一气，一气计六千刻，一岁六气，六
六计三万六千刻。以岁时而合天度，则周天三百六十五度四分度之一，一度为一日，一日计百刻，四分度之
一，谓一度，四分，计二十五刻也。三百六十日，仅合三百六十度，以五百二十五刻而六分之，则一气当余
八十七刻半。六十日，计六千零八十七刻半。此申明始终相继之早晏，故但举其零也。
二之气，始于八十七刻六分，终于七十五刻。
初之气终于八十七刻半，故二之气始于八十七刻六分。每气六千零八十七刻半，计二气之终，共一万
二千一百七十五刻，终于七十五刻者，举其零也。
三之气，始于七十六刻，终于六十二刻半。
二之气，终于七十五刻，故三之气始于七十六刻，三气之终，共一万八千二百六十二刻半。
四之气，始于六十二刻六分，终于五十刻。
三之气终于六十二刻半，故四之气始于六十二刻六分，四气之终，共二万四千三百五十刻。
五之气，始于五十一刻，终于三十七刻半。
四之气终于五十刻，故五之气始于五十一刻，五气之终，共三万零四百三十七刻半。
六之气，始于三十七刻六分，终于二十五刻。所谓初六，天之数也。
五之气终于三十七刻半，故六之气始于三十七刻六分，六气之终，共三万六千五百二十五
刻，以成三百六十五日二十五刻。所谓初六，此以六气而合天度之数也。
乙丑岁，初之气，天数始于二十六刻，终于一十二刻半。
甲子之六气终于二十五刻，故乙丑岁初之气，天数始于二十六刻，终于四万二千六百一十二刻半。
二之气，始于一十二刻六分，终于水下百刻。
二之气，加六千零八十七刻半，共四万八千七百刻，举其零数，则百刻也。
三之气，始于一刻，终于八十七刻半。
上文终于百刻，故此复始于一刻，纪其零数，复加甲子之初气。
四之气，始于八十七刻六分，终于七十五刻。
纪其零数，复如甲子之二气。
五之气，始于七十六刻，终于六十二刻半。
纪其零数，复如甲子之三气。
六之气，始于六十二刻六分，终于五十刻。所谓六二，天之数也。
纪其零数，复如甲子之四气。此六气二周，所谓六二，以六气而合天度之数也。
丙寅岁，初之气，天数始于五十一刻，终于三十七刻半；二之气，始于三十七刻六分，终于
二十五刻；三之气，始于二十六刻，终于一十二刻半，四之气，始于一十二刻六分，终于水下
百刻；五之气，始于一刻，终于八十七刻半；六之气，始于八十七刻六分，
终于七十五刻。所谓六三，天之数也。
此皆举其零数，六气三周，以六气而合天度之数也。
丁卯岁，初之气，天数始于七十六刻，终于六十二刻半；二之气，始于六十二刻
六分，终于五十刻，三之气，始于五十一刻，终于三十七刻半；四之气，始于三十六刻
六分，终于二十五刻；五之气，始于二十六刻，终于一十二刻半；六之气，始于一十二刻六分，
终于水下百刻。所谓六四，天之数也。次戊辰岁，初之气，复始于一刻，常如是无已，周而复始。
此亦举其零数，以明六气始终相继之早晏也。四岁，则二十四
步。次戊辰岁，初之气复始于一刻，亦如上文始于甲子初气之一刻，终于丁卯六气之百刻。常如
是无已，四岁一小周，周而复始。
哉曰∶愿闻其岁候何如？
岁候者，一岁一候，六十岁则六十候也。
岐伯曰∶悉乎哉问也！日行一周天，气始于一刻，日行再周天，气始于二十六刻；日行三周天，
气始于五十一刻；日行四周天，气始于七十六刻；日行五周天，气复始于一刻。所谓一纪也。是故寅
午戌岁气会同，卯未亥岁气会同，辰申子岁气会同，巳酉丑岁气会同，终而复始。
欲悉岁候，可以一纪而会同之。如上文甲子之岁，日行一周天，气始于一刻，一岁既终。乙丑之岁，
日行再周天，气始于二十六刻，一岁既终，丙寅之岁，日行三周天，气始于五十一刻，一岁
既终；丁卯之岁，日行四周天，气始于七十六刻，四岁已周，日行五周天，其气复如甲子之始于一刻。凡
此四岁，所谓一纪也。是故四岁会同，则寅午戌、卯未亥、辰申子、巳酉丑，四岁一会，度数
相同，是为岁气会同，岁气会同，则终而复始。
此一节，言六十度有奇为一气，四岁为一纪，三合会同，终而复始之义。
帝曰∶愿闻其用也。
帝欲以天地阴阳之理，合于人身，故愿闻其用，用者，变化动静升降出入也。
岐伯曰∶言天者求之本，言地者求之位，言人者求之气交。
天有天之用，地有地之用，人有人之用。故言天之用者，当求之本，本，太初也。言地之用者，当求
之位，位，八方也。言人之用者，当求之气交，气交，合天地之气而交于人也。
帝曰∶何谓气交？
帝欲闻人之用，故问何谓气交。
岐伯曰∶上下之位，气交之半，人之居也。故曰∶天枢之上，
天气主之；天枢之下，地气主之；气交之分，人气从之，万物由之。此之谓也。
分，去声。
上下之位，上天下地之位也。气交之中，天气之下，地气之上，是气交之中，而为人之居也。《六元
正纪大论》云∶岁半之前，天气主之；岁半之后，地气主之；上下交互，气交主之。枢者，上下
之半，如枢楗之开阖也。故曰，天枢之上，天气主之，而春夏岁半之气，主乎开也。天枢之下，地气主之，
而秋冬岁半之气，主乎闭也。上下交互，气交之分，人气从之。而生长壮老已，万物由之，
而生长化收藏，即此气交之中人居之谓也。
帝曰∶何谓国中？
天枢当岁半之中，然必由初而中，故问何谓国中。
岐伯曰，初凡三十度而有奇，中气同法。
六十度零八十七刻半为一气，故凡三十度而有奇初，三十四度便为中，故曰中气同法，此
言一气之国中也。
帝曰∶国中何也？
帝复问一岁之国中。
岐伯曰∶所以分天地也。
岁半之前，天气主之，岁半之后，地气主之，一岁国中，所以分天地也。
帝曰∶愿卒闻之。
愿卒闻所以分天地之义。
岐伯曰∶初者，地气也；中者，天气也。
在泉左气为初气加临之首，故初者在泉之地气也。司天右气为
四气加临之首，故中者司天之天气也。此一岁之国中，所以分天地也。
帝曰∶其升降何如？
地气主升，天气主降，故问升降何如。
岐伯曰∶气之升降，天地之更用也。
更，平声。
升者，降之基，降者，升之本。故气之升降，乃天地之更用也。
帝曰∶愿闻其用何如？
其更用何如。
岐伯曰∶升已而降，降者谓天；降已而升，升者谓地。天气下
降，气流于地；地气上升，气腾于天。故高下相召，升降相因，而变作矣。
所谓更用者，升已而降，降者谓天，是天之降，实基于地之升。降已而升，升者谓地，是地之升，
实本于天之降。夫天气下降，而下降之气流于地，地气上升，而上升之气腾于天。故高下相
召而通感，升降相因而互迁，由是而变作矣，变者，物生之谓也。
帝曰∶善。寒湿相遘，热燥相临，风火相值，其有间乎？
间，去声，热燥旧本系燥热，今改。
升降之理既明，帝故善之。复举司天在泉，加临主时之气以问。寒湿相遘者，司天在泉之气也，如
太阳寒水司天，则太阴湿土在泉，热燥相临者，加临之气也。如太阳司天，太阴在泉，则少阳火
热加临初之气，阳明燥金加临二之气。风火相值者，主时之气也，如厥阴风木主初之气，少阴君火主二之
气。此司天在泉，加临主时之气，同属一气，其有间乎？间，不同也。
岐伯曰∶气有胜复，胜复之作，有德有化，有用有变，变则邪气居之。
始则有余而胜，既则不足而受复，是一气之中有胜复之不同，而胜复之作，中有生物之德，有柔和
之化，有操守之用，有灾眚之变。德化，用气之正也，变则邪气居之，以明六气之有间也。
帝曰∶何谓邪乎？
变则邪气居之，故问何谓邪乎。
岐伯曰∶夫物之生从于化，物之极由乎变，变化之相薄，成败
之所由也。故气有往复；用有迟速，四者之有，而化而变，风之来也。
万物由化而生，故物之生从于化。万物至变则已极，故物之极由乎变。变者，物之已败，化者，物
之将成，是变化之相薄，乃成败之所由也。故天地变化之气，有往有复，而往复之用，有迟有
速，经复迟速，四者之有，则万物从之而化，从之而变，变则邪气
居之，此风之所由来也，以明风气之为邪。
帝曰∶迟速往复，风所由生，而化而变，故因盛衰之变耳。成败倚伏游乎中何也？
承岐伯之言而复问也。谓迟者气之衰，速者气之盛，往者气之衰，复者气之盛，变者气之已衰，化者
气之将盛。如迟速往复，则风所由生，而化而变，其故乃因盛衰之变耳。又云，成败之所由。
则成败之所以倚伏，而游行乎中者何也？
岐伯曰∶成败倚伏生乎动，动而不已，则变作矣。
动者生之机，动而不已，则变之兆。故成败之所以倚伏者，生乎气机之动，动而不已，则变作矣。
《中庸》云∶动则变。此之谓也。
帝曰∶有期乎？
伯云，动而不已。帝问其动有止息之期乎？
岐伯曰∶不生不化，静之期也。
动者，无息之谓。有生有化，动无止期，惟不生不化，则止息之期也。静，止也，息也。
帝曰∶不生化乎？
万物资始资生，可以不生化乎？
岐伯曰∶出入废则神机化灭，升降息则气立弧危。故非出入，则无以生长壮老已；非
升降，则无以生长化收藏。是以升降出入，无器不有。故器者生化之宇，器散则分之，生化息
矣。故无不出入，无不升降。化有小大，期有近远，四者之有，而贵常守，反常
则灾害至矣。故曰∶无形无患。此之谓也。
长，上声。藏，如字。
《五常政大论》云∶根于中者命曰神机，神去则机息；根于外者命曰气立，气止则化绝，不
生化者，犹之出入废则神机化灭，升降息则气立孤危，而天地或几乎崩坠矣。出入者，往来无穷之义，
故非出入，则天下之动物无以生长壮老已。升降者，上下无方之
义，故非升降，则天下之植物无以生长化收藏。凡有形者，谓之器。人与万物生于天地之中，皆属有形，
均谓之器。是以升降出入，无器不有。故器者生化之宇，宇犹居也。聚则成器，器散则分
之，分之者，阳归于天，阴归于地，分之则生化息矣。故万物无不有此出入，无不有此升降，但其中生化有
小大，死期有远近。如朝菌晦朔，蝼蛄春秋，此化之小，期之近者也。 灵大椿，千百岁为
春，千百岁为秋，此化之大，期之远者也。小大近远，四者之有，而贵常守，常守则生，反常失守则灾害
至，而不能生矣。凡属有形，必患其败，故曰无形无患，即此不生化之谓也。
故曰成语未详其处。
帝曰∶善。有不生不化乎？
生化之理既明，帝故善之。苍天无形无患，有不生不化者乎？
岐伯曰∶悉乎哉问也！与道协议，惟真人也。
不生不化，与道协议，惟真人其能之。首篇云∶上古有真人者，提挈天地，把握阴阳，寿敝天地，
无有终时，此其道生。其斯之谓欤！
帝曰∶善。
真人与道协议，是无形无患，帝故善之。
此一节，言人在天地之中，有变化之用，真人体同天地，无庸变化也。
岐伯说：六气的主位有开始和结束，加临的间气居于岁气之中。司天与在泉的位置不同，推求它们的方法也就各异。
所谓“位”，是指主时之气的固定位置。厥阴风木为始，太阳寒水为终，终而复始，所以说“位有终始”。位有终始，是位的常态。
所谓“气”，是指加临的间气。在泉左间之气，作为加临之初气，主管上半年；司天左间之气，作为加临之四气，主管下半年。四气居中，所以说“气有国中”。“国中”是指随司天、在泉的上下位置而更变，所以上下不同。上下不同，那么推求的方法也就各异，这种不同与差异，就是气的变化。
黄帝问：如何推求呢？
岐伯说：因为推求方法各异，所以您问如何推求。
岐伯说：天气始于天干之甲，地气始于地支之子，子与甲相合，名为确立岁首（岁立），谨慎观察其时令，六气就可以与之相约（预测）。
天干之气始于甲，地支之气始于子，子甲相合以构成一年，所以命名为岁立。既然岁立已定，就应谨慎观察四季时令，六气就可以与之相约，谨慎观察时令，这就是推求的方法。
黄帝说：希望听闻一岁中六气的始终早晚情况如何？
虽然说要谨慎观察时令，六气可以预测，但在一岁之中，六气相继出现，有时未到而气先至，有时已到而气未至，这六气的始终有早晚的不同，所以再次询问。
岐伯说：问得真明白啊！甲子年，初之气，天数从水下漏刻一刻开始，到八十七刻半结束。
六气的始终，探求其早晚，问得很明确。追溯其起始，甲子年的初之气，天数从水下漏刻一刻开始，到八十七刻半结束。
大概一天分为十二个时辰，一个时辰八刻，子午两个时辰各十刻，一天共计一百刻。六十日为一气，一气共计六千刻，一年六气，六六合计三万六千刻。以岁时的节气配合天度，则周天三百六十五度又四分之一度，一度对应一日，一日计百刻，四分之一度即二十五刻。三百六十日，仅合三百六十度，用五百二十五刻除以六，则一气当余八十七刻半。六十日，共计六千零八十七刻半。这是阐明始终相继的早晚，所以只列举零数。
二之气，从八十七刻六分开始，到七十五刻结束。
初之气结束于八十七刻半，所以二之气从八十七刻六分开始。每气六千零八十七刻半，计算二气结束时，共一万二千一百七十五刻，结束于七十五刻，是列举零数。
三之气，从七十六刻开始，到六十二刻半结束。
二之气结束于七十五刻，所以三之气从七十六刻开始，三气结束时，共一万八千二百六十二刻半。
四之气，从六十二刻六分开始，到五十刻结束。
三之气结束于六十二刻半，所以四之气从六十二刻六分开始，四气结束时，共二万四千三百五十刻。
五之气，从五十一刻开始，到三十七刻半结束。
四之气结束于五十刻，所以五之气从五十一刻开始，五气结束时，共三万零四百三十七刻半。
六之气，从三十七刻六分开始，到二十五刻结束。这就是所谓的“初六”，是天数的规律。
五之气结束于三十七刻半，所以六之气从三十七刻六分开始，六气结束时，共三万六千五百二十五刻，从而形成三百六十五日二十五刻。所谓的“初六”，这是以六气配合天度的数值。
乙丑年，初之气，天数从二十六刻开始，到一十二刻半结束。
甲子年的六之气结束于二十五刻，所以乙丑年初之气，天数从二十六刻开始，到四万二千六百一十二刻半结束。
二之气，从一十二刻六分开始，到水下百刻结束。
二之气，加上六千零八十七刻半，共四万八千七百刻，列举零数，则是百刻。
三之气，从一刻开始，到八十七刻半结束。
上文结束于百刻，所以这里重新从一刻开始，记录零数，又加上甲子年的初气。
四之气，从八十七刻六分开始，到七十五刻结束。
记录零数，又如同甲子年的二气。
五之气，从七十六刻开始，到六十二刻半结束。
记录零数，又如同甲子年的三气。
六之气，从六十二刻六分开始，到五十刻结束。这就是所谓的“六二”，是天数的规律。
记录零数，又如同甲子年的四气。这是六气两周，所谓的“六二”，是以六气配合天度的数值。
丙寅年，初之气，天数从五十一刻开始，到三十七刻半结束；二之气，从三十七刻六分开始，到二十五刻结束；三之气，从二十六刻开始，到一十二刻半结束；四之气，从一十二刻六分开始，到水下百刻结束；五之气，从一刻开始，到八十七刻半结束；六之气，从八十七刻六分开始，到七十五刻结束。这就是所谓的“六三”，是天数的规律。
这些都是列举零数，六气三周，以六气配合天度的数值。
丁卯年，初之气，天数从七十六刻开始，到六十二刻半结束；二之气，从六十二刻六分开始，到五十刻结束；三之气，从五十一刻开始，到三十七刻半结束；四之气，从三十六刻六分开始，到二十五刻结束；五之气，从二十六刻开始，到一十二刻半结束；六之气，从一十二刻六分开始，到水下百刻结束。这就是所谓的“六四”，是天数的规律。接着戊辰年，初之气，重新开始于一刻，常常像这样没有止境，循环往复。
这也是列举零数，以阐明六气始终相继的早晚。四年，则有二十四步。接着戊辰年，初之气重新开始于一刻，也像上文始于甲子年初气的一刻，终于丁卯年六气的百刻。常常像这样没有止境，四年一小周，循环往复。
黄帝说：希望听闻岁候的情况如何？
岁候，是指一年一候，六十岁则为六十候。
岐伯说：问得真详细啊！太阳运行一周天，气从一刻开始；太阳运行两周天，气从二十六刻开始；太阳运行三周天，气从五十一刻开始；太阳运行四周天，气从七十六刻开始；太阳运行五周天，气又重新从一刻开始。这就叫做一纪。因此，寅、午、戌年的岁气会合，卯、未、亥年的岁气会合，辰、申、子年的岁气会合，巳、酉、丑年的岁气会合，终而复始。
想要详尽了解岁候，可以通过一纪来会合它。如上文甲子年，太阳运行一周天，气从一刻开始，一年结束。乙丑年，太阳运行两周天，气从二十六刻开始，一年结束；丙寅年，太阳运行三周天，气从五十一刻开始，一年结束；丁卯年，太阳运行四周天，气从七十六刻开始，四年已满，太阳运行五周天，其气又如同甲子年开始于一刻。凡此四年，叫做一纪。因此四年一会合，则寅午戌、卯未亥、辰申子、巳酉丑，四年一会，度数相同，这叫岁气会同。岁气会同，则终而复始。
这一节，阐述六十度有余为一气，四年为一纪，三合会同，终而复始的意义。
黄帝说：希望听闻其应用情况。
黄帝想将天地阴阳的道理应用于人身，所以希望听闻其应用，所谓应用，是指变化、动静、升降、出入。
岐伯说：谈论天者求之于本，谈论地者求之于位，谈论人者求之于气交。
天有天之用，地有地之用，人有人之用。所以谈论天的作用，应当求之于本，本，指太初。谈论地的作用，应当求之于位，位，指八方。谈论人的作用，应当求之于气交，气交，是天地之气交汇于人的地方。
黄帝问：什么叫气交？
黄帝想听闻人的作用，所以问什么叫气交。
岐伯说：上下的位置，是气交的一半，是人居住的地方。所以说：天枢之上，由天气主导；天枢之下，由地气主导；气交的分界，人气顺从它，万物由此产生。说的就是这个道理。
“分”，读去声。
上下的位置，指上天下地的位置。气交之中，天气之下，地气之上，这就是气交之中，为人居住的地方。《六元正纪大论》说：岁半之前，由天气主导；岁半之后，由地气主导；上下交互，由气交主导。枢，是上下的一半，就像门轴的开阖一样。所以说，天枢之上，由天气主导，春夏岁半之气，主乎开；天枢之下，由地气主导，秋冬岁半之气，主乎闭。上下交互，气交之分，人气顺从它。生长壮老已，万物由此产生，生长化收藏，就在这气交之中人居之处体现出来。
黄帝问：什么叫国中？
天枢正当岁半之中，但必须从初到中，所以问什么叫国中。
岐伯说：初凡三十度有余，中气同样法则。
六十度零八十七刻半为一气，所以凡三十度有余即为中，所以说中气同法，这是说一气中的国中。
黄帝问：国中是什么？
黄帝再次询问一岁中的国中。
岐伯说：是用来区分天和地的。
岁半之前，由天气主导，岁半之后，由地气主导，一岁中的国中，就是用来区分天和地的。
黄帝说：希望听您说完。
希望听您说完区分天地的意义。
岐伯说：初，是地气；中，是天气。
在泉左间之气为初气加临之首，所以初是在泉的地气。司天右间之气为四气加临之首，所以中是司天的天气。这是一岁中国中用来区分天地的原因。
黄帝问：它们的升降情况如何？
地气主升，天气主降，所以问升降如何。
岐伯说：气的升降，是天地交替使用的作用。
“更”，读平声。
升，是降的基础；降，是升的根本。所以气的升降，是天地交替使用的作用。
黄帝问：希望听闻其作用如何？
其交替使用如何。
岐伯说：升已而降，降者称为天；降已而升，升者称为地。天气下降，气流注于地；地气上升，气腾扬于天。所以上下相互感召，升降互为因果，变化就产生了。
所谓交替使用，升已而降，降者称为天，这是天的降，实际上基于地的升。降已而升，升者称为地，这是地的升，实际上本于天的降。天气下降，下降之气流注于地；地气上升，上升之气腾扬于天。所以上下相互感召而通感，升降互为因果而互迁，由此而变化产生。变，是指物的生成。
黄帝说：好。寒湿相遇，热燥相迫，风火相值，它们之间有区别吗？
“间”，读去声，热燥旧本系燥热，今改正。
升降的道理既已明了，黄帝所以称赞。又举出司天在泉、加临主时之气来问。寒湿相遇，指司天在泉之气，如太阳寒水司天，则太阴湿土在泉；热燥相迫，指加临之气，如太阳司天，太阴在泉，则少阳火热加临初之气，阳明燥金加临二之气；风火相值，指主时之气，如厥阴风木主初之气，少阴君火主二之气。这些司天在泉、加临主时之气，同属一气，它们之间有区别吗？间，指不同。
岐伯说：气有胜复，胜复的产生，有德有化，有用有变，变则邪气居之。
起初有余而胜，随后不足而受复，是一气中有胜复的不同，而胜复的产生，其中有生物之德，有柔和之化，有操守之用，有灾眚之变。德化是用气的正，变则邪气居之，以此说明六气是有区别的。
黄帝问：什么叫邪？
变则邪气居之，所以问什么叫邪。
岐伯说：万物的生长顺从于化，万物的极盛由于变，变化相互迫近，是成败的原因。所以气有往有复，用有迟有速，这四者的存在，导致化与变，风的到来。
万物由化而生，所以物的生长顺从于化。万物至极则已变，所以物的极盛由于变。变，是物之已败；化，是物之将成，所以变化相互迫近，是成败的原因。所以天地变化之气，有往有复，而往复之用，有迟有速，经复迟速，这四者的存在，则万物顺从之而化，顺从之而变，变则邪气居之，这是风产生的由来，以此说明风气成为邪气。
黄帝问：迟速往复，是风产生的由来，而化与变，所以是因为盛衰的变化罢了。成败倚伏游于其中，为什么呢？
承接岐伯的话再问。谓迟者气之衰，速者气之盛，往者气之衰，复者气之盛，变者气之已衰，化者气之将盛。如迟速往复，则风所由生，而化与变，其缘故是因为盛衰的变化罢了。又说，成败之所由。则成败之所以倚伏，而游行于其中的原因是什么呢？
岐伯说：成败倚伏生于动，动而不止，则变化产生。
动，是生的机理，动而不止，则是变的征兆。所以成败之所以倚伏，生于气机之动，动而不止，则变化产生。《中庸》说：动则变。说的就是这个意思。
黄帝问：有期限吗？
岐伯说：动而不止。黄帝问其动有停止的期限吗？
岐伯说：不生不化，是静止的时期。
动，是不停的意思。有生有化，动无止期，只有不生不化，才是止息的时期。静，就是止，就是息。
黄帝问：有不生化吗？
万物资始资生，可以不生化吗？
岐伯说：出入废则神机化灭，升降息则气立孤危。所以没有出入，就没有生长壮老已；没有升降，就没有生长化收藏。因此升降出入，没有哪个器不具备。所以器是生化的空间，器散则分离，生化就停止了。所以无不有出入，无不有升降。化有小大，期有近远，这四者的存在，贵在常守，反常则灾害到了。所以说：无形无患。说的就是这个意思。
“长”，读上声。“藏”，读本字。
《五常政大论》说：根于中者命曰神机，神去则机息；根于外者命曰气立，气止则化绝。不生化，就如同出入废则神机化灭，升降息则气立孤危，而天地几乎崩坠了。出入，是往来无穷的意思，所以没有出入，则天下的动物无以生长壮老已。升降，是上下无方的意思，所以没有升降，则天下的植物无以生长化收藏。凡有形的，叫做器。人与万物生于天地之中，皆属有形，都叫做器。因此升降出入，没有哪个器不具备。所以器是生化的空间，宇犹居也。聚则成器，器散则分离，分离者，阳归于天，阴归于地，分离则生化停止了。所以万物无不有此出入，无不有此升降，只是其中生化有小大，死期有近远。如朝菌不知晦朔，蝼蛄不知春秋，这是化之小，期之近的。灵大椿，千百岁为春，千百岁为秋，这是化之大，期之远的。小大近远，这四者的存在，贵在常守，常守则生，反常失守则灾害至，而不能生了。凡属有形，必患其败，所以说无形无患，即此不生化的意思。
所以说成语出处不详。
黄帝说：好。有不生不化吗？
生化之理既已明了，黄帝所以称赞。苍天无形无患，有不生不化者吗？
岐伯说：问得真详细啊！与道相契合，只有真人能做到。
不生不化，与道相契合，只有真人能这样做。首篇说：上古有真人者，提挈天地，把握阴阳，寿敝天地，无有终时，这是其道生。说的就是这个吧！
黄帝说：好。
真人与道相契合，是无形无患，黄帝所以称赞。
这一节，阐述人在天地之中，有变化的作用，真人身体同于天地，无需变化。
Qibo said: The positions of the six Qi have beginnings and endings, and the intercalary Qi resides within the year's Qi. Since the positions of Si Tian (Heavenly Sovereign) and Zai Quan (Earthly Ruler) differ, the methods for deducing them also vary.
The term "position" refers to the fixed location of the ruling Qi of each period. Jue Yin (Liver/Gallbladder) marks the beginning, and Tai Yang (Small Intestine/Bladder) marks the end; ending and then starting again, it is said that "positions have beginnings and endings." This cyclic nature is the constant state of positions.
The term "Qi" refers to the intercalary Qi added on. The left intercalary Qi of Zai Quan serves as the initial Qi of the addition, governing the first half of the year; the left intercalary Qi of Si Tian serves as the fourth Qi of the addition, governing the second half of the year. With four Qi situated in the center, it is said that "Qi resides in the 'Guo Zhong' (Central State)." "Guo Zhong" implies changes according to the upper and lower positions of Si Tian and Zai Quan, hence the difference between upper and lower. Because upper and lower differ, the methods of deduction also vary; this difference and variation constitute the changes of Qi.
The Yellow Emperor asked: How should one deduce them?
Qibo replied: Since the methods of deduction vary, you ask how to deduce them.
Qibo said: Heavenly Qi begins with the Heavenly Stem Jia, and Earthly Qi begins with the Earthly Branch Zi. When Zi and Jia combine, it is named "Sui Li" (Establishment of the Year). By carefully observing its timing, the Six Qi can be predicted to align with it.
The Qi of Heavenly Stems begins with Jia, and the Qi of Earthly Branches begins with Zi. Zi and Jia combine to form a year, thus named "Sui Li." Once the year is established, one must carefully observe the four seasons, so that the Six Qi can be predicted to align with it. Carefully observing the timing is the method of deduction.
The Yellow Emperor said: I wish to hear about the beginning, end, early arrival, and late arrival of the Six Qi throughout the year.
Although it is said that by carefully observing the timing, the Qi can be predicted, within a year, the Six Qi appear successively. Sometimes Qi arrives before its time, and sometimes it has arrived but the Qi has not yet manifested. Thus, there are differences in the early or late timing of the Six Qi's beginning and end, prompting further inquiry.
Qibo said: What an insightful question! In the year of Jia Zi, during the First Qi, the heavenly count begins at 1/100th of a water-clock drop and ends at 87.5/100ths.
Regarding the beginning and end of the Six Qi and their timing, the question is clear. Tracing back to the start, in the year of Jia Zi, the First Qi begins at 1/100th of a water-clock drop and ends at 87.5/100ths.
Generally, a day is divided into twelve two-hour periods (Shi), each containing eight "Ke" (units of time); the Zi and Wu periods contain ten Ke each, totaling one hundred Ke per day. Sixty days constitute one Qi, amounting to six thousand Ke. One year has six Qi, totaling thirty-six thousand Ke. Aligning the yearly phases with celestial degrees, the full circle comprises 365.25 degrees. One degree corresponds to one day (100 Ke). One-quarter degree equals 25 Ke. Three hundred sixty days correspond to only 360 degrees. Dividing the remaining 525 Ke by six yields 87.5 Ke extra per Qi. Thus, sixty days equal 6,087.5 Ke. This clarifies the slight variations in the succession of beginnings and ends, hence listing only the remainder.
The Second Qi begins at 87.6/100ths and ends at 75/100ths.
Since the First Qi ends at 87.5/100ths, the Second Qi begins at 87.6/100ths. Each Qi lasts 6,087.5 Ke. Calculating the end of the Second Qi, the total is 12,175 Ke, ending at 75/100ths (listing the remainder).
The Third Qi begins at 76/100ths and ends at 62.5/100ths.
Since the Second Qi ends at 75/100ths, the Third Qi begins at 76/100ths. The total for the Third Qi is 18,262.5 Ke.
The Fourth Qi begins at 62.6/100ths and ends at 50/100ths.
Since the Third Qi ends at 62.5/100ths, the Fourth Qi begins at 62.6/100ths. The total for the Fourth Qi is 24,350 Ke.
The Fifth Qi begins at 51/100ths and ends at 37.5/100ths.
Since the Fourth Qi ends at 50/100ths, the Fifth Qi begins at 51/100ths. The total for the Fifth Qi is 30,437.5 Ke.
The Sixth Qi begins at 37.6/100ths and ends at 25/100ths. This is referred to as "Chu Liu" (Initial Six), representing the heavenly numerical pattern.
Since the Fifth Qi ends at 37.5/100ths, the Sixth Qi begins at 37.6/100ths. The total for the Sixth Qi is 36,525 Ke, completing 365 days and 25 Ke. "Chu Liu" refers to combining the Six Qi with the heavenly numerical system.
In the year of Yi Chou, the First Qi begins at 26/100ths and ends at 12.5/100ths.
Since the Sixth Qi of Jia Zi ended at 25/100ths, the First Qi of Yi Chou begins at 26/100ths and ends at 42,612.5 Ke.
The Second Qi begins at 12.6/100ths and ends at 100/100ths (underwater mark).
Adding 6,087.5 Ke to the Second Qi totals 48,700 Ke. Listing the remainder gives 100 Ke.
The Third Qi begins at 1/100th and ends at 87.5/100ths.
Having ended at 100/100ths previously, it restarts at 1/100th here, recording the remainder and adding the First Qi of Jia Zi.
The Fourth Qi begins at 87.6/100ths and ends at 75/100ths.
Recording the remainder, it mirrors the Second Qi of Jia Zi.
The Fifth Qi begins at 76/100ths and ends at 62.5/100ths.
Recording the remainder, it mirrors the Third Qi of Jia Zi.
The Sixth Qi begins at 62.6/100ths and ends at 50/100ths. This is referred to as "Liu Er" (Six Two), representing the heavenly numerical pattern.
Recording the remainder, it mirrors the Fourth Qi of Jia Zi. This represents two cycles of Six Qi. "Liu Er" refers to combining the Six Qi with the heavenly numerical system.
In the year of Bing Yin, the First Qi begins at 51/100ths and ends at 37.5/100ths; the Second Qi begins at 37.6/100ths and ends at 25/100ths; the Third Qi begins at 26/100ths and ends at 12.5/100ths; the Fourth Qi begins at 12.6/100ths and ends at 100/100ths; the Fifth Qi begins at 1/100th and ends at 87.5/100ths; the Sixth Qi begins at 87.6/100ths and ends at 75/100ths. This is referred to as "Liu San" (Six Three), representing the heavenly numerical pattern.
These all list remainders. After three cycles of Six Qi, it combines with the heavenly numerical system.
In the year of Ding Mao, the First Qi begins at 76/100ths and ends at 62.5/100ths; the Second Qi begins at 62.6/100ths and ends at 50/100ths; the Third Qi begins at 51/100ths and ends at 37.5/100ths; the Fourth Qi begins at 36.6/100ths and ends at 25/100ths; the Fifth Qi begins at 26/100ths and ends at 12.5/100ths; the Sixth Qi begins at 12.6/100ths and ends at 100/100ths. This is referred to as "Liu Si" (Six Four), representing the heavenly numerical pattern. Next, in the year of Wu Chen, the First Qi restarts at 1/100th. It continues thus without end, cycling repeatedly.
This also lists remainders to clarify the early and late timing of the successive beginnings and ends of the Six Qi. Over four years, there are twenty-four steps. Next, in the year of Wu Chen, the First Qi restarts at 1/100th, just as in the previous text starting from the First Qi of Jia Zi at 1/100th and ending at the Sixth Qi of Ding Mao at 100/100th. It continues thus without end, forming a small cycle every four years, repeating indefinitely.
The Yellow Emperor said: I wish to hear about the annual climate patterns (Sui Hou).
"Sui Hou" refers to one pattern per year; over sixty years, there are sixty patterns.
Qibo said: What a detailed question! When the sun completes one revolution around the ecliptic, the Qi begins at 1/100th; when it completes two revolutions, the Qi begins at 26/100ths; when it completes three revolutions, the Qi begins at 51/100ths; when it completes four revolutions, the Qi begins at 76/100ths; when it completes five revolutions, the Qi restarts at 1/100th. This is called a "Ji" (Cycle of Twelve Years). Therefore, in the years of Yin, Wu, and Xu, the annual Qi converges; in the years of Mao, Wei, and Hai, the annual Qi converges; in the years of Chen, Shen, and Zi, the annual Qi converges; in the years of Si, You, and Chou, the annual Qi converges, ending and restarting.
To fully understand the annual climate, one can use the Ji (cycle) to see the convergence. As mentioned earlier, in the year of Jia Zi, the sun completes one revolution, and the Qi begins at 1/100th, ending the year. In the year of Yi Chou, the sun completes two revolutions, and the Qi begins at 26/100ths, ending the year. In the year of Bing Yin, the sun completes three revolutions, and the Qi begins at 51/100ths, ending the year. In the year of Ding Mao, the sun completes four revolutions, and the Qi begins at 76/100ths. After four years, the cycle is complete. When the sun completes five revolutions, the Qi returns to starting at 1/100th, like Jia Zi. These four years constitute a "Ji." Thus, every four years they converge: Yin-Wu-Xu, Mao-Wei-Hai, Chen-Shen-Zi, Si-You-Chou share the same degrees, known as "Sui Qi Hui Tong" (Convergence of Annual Qi). When the Annual Qi converges, it ends and restarts.
This section explains that slightly more than sixty degrees constitute one Qi, four years constitute a Ji, and through triple convergence, it ends and restarts.
The Yellow Emperor said: I wish to hear about its application.
The Yellow Emperor wishes to apply the principles of Heaven and Earth, Yin and Yang, to the human body, so he asks about its application. Application refers to change, stillness, movement, rising, descending, exiting, and entering.
Qibo said: When discussing Heaven, seek its Root (Ben); when discussing Earth, seek its Position (Wei); when discussing Humans, seek the Qi Intersection (Qi Jiao).
Heaven has its function, Earth has its function, and Humans have their function. Therefore, when discussing the function of Heaven, one should seek its Root, which is Taichu (Primordial Beginning). When discussing the function of Earth, one should seek its Position, which refers to the Eight Directions. When discussing the function of Humans, one should seek the Qi Intersection, where Heaven and Earth Qi intersect within humans.
The Yellow Emperor asked: What is meant by Qi Intersection?
Wishing to hear about the function of humans, the Yellow Emperor asked what Qi Intersection means.
Qibo said: The position of Up and Down constitutes half of the Qi Intersection, which is where humans reside. Thus it is said: Above Tianshu (Belly Button/Ren-12), Heaven's Qi dominates; below Tianshu, Earth's Qi dominates; at the division of the Qi Intersection, Human Qi follows it, and all things arise from it. This is what is meant.
"Division" is pronounced with the departing tone.
The positions of Up and Down refer to the positions of Heaven above and Earth below. Within the Qi Intersection, below Heaven's Qi and above Earth's Qi, lies the realm where humans reside. *The Great Treatise on the Correct Ordinances of the Six Sources* states: Before the middle of the year, Heaven's Qi dominates; after the middle of the year, Earth's Qi dominates; up and down interact, governed by the Qi Intersection. The Pivot (Shu) is the midpoint of up and down, like the hinge of a door opening and closing. Thus, above Tianshu, Heaven's Qi dominates, governing the opening aspect of Spring and Summer (first half of the year). Below Tianshu, Earth's Qi dominates, governing the closing aspect of Autumn and Winter (second half of the year). Up and down interact at the division of the Qi Intersection, and Human Qi follows it. Growth, strength, old age, and decline, and the generation of all things—growth, transformation, accumulation, and storage—all occur within this Qi Intersection where humans reside.
The Yellow Emperor asked: What is meant by Guo Zhong (Central State)?
Tianshu corresponds to the middle of the year, but one must proceed from the beginning to the middle, so he asks what Guo Zhong means.
Qibo said: The initial phase covers thirty degrees plus a fraction; the middle Qi follows the same principle.
Sixty degrees and 87.5 Ke constitute one Qi. Thus, thirty degrees plus a fraction marks the middle. Hence, "the middle Qi follows the same principle," referring to the Guo Zhong within one Qi.
The Yellow Emperor asked: What is Guo Zhong?
The Yellow Emperor inquires again about the Guo Zhong of the entire year.
Qibo said: It is used to distinguish Heaven and Earth.
Before the middle of the year, Heaven's Qi dominates; after the middle of the year, Earth's Qi dominates. The Guo Zhong of the year is used to distinguish Heaven and Earth.
The Yellow Emperor said: I wish to hear the conclusion.
I wish to hear the meaning behind distinguishing Heaven and Earth.
Qibo said: The initial phase is Earthly Qi; the middle phase is Heavenly Qi.
The left intercalary Qi of Zai Quan is the head of the Initial Qi addition, so the "initial" refers to the Earthly Qi of Zai Quan. The right intercalary Qi of Si Tian is the head of the Fourth Qi addition, so the "middle" refers to the Heavenly Qi of Si Tian. This is why the Guo Zhong of the year distinguishes Heaven and Earth.
The Yellow Emperor asked: How do they rise and descend?
Earthly Qi rises, and Heavenly Qi descends, so he asks about the rising and descending.
Qibo said: The rising and descending of Qi is the alternating use of Heaven and Earth.
"Geng" is pronounced with the level tone.
Rising is the foundation of descending; descending is the root of rising. Thus, the rising and descending of Qi is the alternating function of Heaven and Earth.
The Yellow Emperor asked: I wish to hear how this alternating function works.
How does this alternating function work?
Qibo said: After rising comes descending; the descending is attributed to Heaven. After descending comes rising; the rising is attributed to Earth. Heavenly Qi descends, and its flow enters the Earth. Earthly Qi rises, and its vapor ascends to Heaven. Therefore, high and low call to each other, rising and descending cause each other, and transformations arise.
By "alternating function," it means: after rising comes descending, attributed to Heaven; thus, Heaven's descent is actually based on Earth's rising. After descending comes rising, attributed to Earth; thus, Earth's rising is actually rooted in Heaven's descent. When Heavenly Qi descends, the descending Qi flows into the Earth. When Earthly Qi rises, the rising Qi ascends to Heaven. Therefore, high and low attract and resonate, and rising and descending interchange due to mutual causation, leading to transformation. Transformation refers to the generation of things.
The Yellow Emperor said: Excellent. When Cold and Damp meet, Heat and Dryness approach, Wind and Fire coincide, is there any distinction among them?
"Jian" is pronounced with the departing tone. Old texts had "Dryness and Heat," now corrected to "Heat and Dryness."
Having clarified the principles of rising and descending, the Yellow Emperor praises this. He then asks about the Qi of Si Tian and Zai Quan, the added Qi, and the ruling seasonal Qi. "Cold and Damp meeting" refers to the Qi of Si Tian and Zai Quan; for example, if Tai Yang Cold Water governs Si Tian, then Tai Yin Damp Earth governs Zai Quan. "Heat and Dryness approaching" refers to the added Qi; for example, if Tai Yang governs Si Tian and Tai Yin governs Zai Quan, then Shao Yang Fire-Heat adds to the First Qi, and Yang Ming Dry Metal adds to the Second Qi. "Wind and Fire coinciding" refers to the ruling seasonal Qi; for example, Jue Yin Wind Wood rules the First Qi, and Shao Yin Ministerial Fire rules the Second Qi. Do these Qi of Si Tian, Zai Quan, added Qi, and ruling seasonal Qi, though belonging to the same general category, have distinctions? "Jian" means difference.
Qibo said: Qi has Victory (Sheng) and Repression (Fu). The production of Victory and Repression involves Virtue (De), Transformation (Hua), Function (Yong), and Variation (Bian). Variation allows Evil Qi (Xie Qi) to take residence.
Initially, there is excess leading to Victory; subsequently, there is deficiency leading to Repression. Within one Qi, there are differences between Victory and Repression. The production of Victory and Repression contains the Virtue of generating life, the Transformation of gentleness, the Function of maintenance, and the Variation of disaster. Virtue and Transformation represent the correct use of Qi; Variation allows Evil Qi to reside, thereby demonstrating that the Six Qi have distinctions.
The Yellow Emperor asked: What is meant by Evil?
Since Variation allows Evil Qi to reside, he asks what Evil means.
Qibo said: The generation of things follows Transformation; the extremity of things results from Variation. The proximity of Transformation and Variation is the source of success and failure. Therefore, Qi has going and returning; its function has slowness and speed. The existence of these four factors leads to Transformation and Variation, giving rise to Wind.
All things are born from Transformation, so the generation of things follows Transformation. All things reach their extremity through Variation, so the peak of things results from Variation. Variation signifies the decay of things; Transformation signifies the maturation of things. Thus, the interplay of Transformation and Variation is the source of success and failure. Therefore, the Qi of Heaven and Earth's changes has going and returning, and the function of going and returning has slowness and speed. The existence of these four factors causes all things to undergo Transformation and Variation. When Variation occurs, Evil Qi takes residence. This is the origin of Wind, illustrating how Wind Qi becomes Evil.
The Yellow Emperor asked: Slowness, speed, going, and returning are the origins of Wind, leading to Transformation and Variation, caused by changes in abundance and deficiency. Why do Success and Failure lie hidden and wander within?
Continuing Qibo's words, he asks. Slowness indicates deficient Qi, Speed indicates abundant Qi, Going indicates deficient Qi, Returning indicates abundant Qi, Variation indicates decaying Qi, and Transformation indicates maturing Qi. Thus, slowness, speed, going, and returning generate Wind, and Transformation and Variation occur due to changes in abundance and deficiency. He also mentions the source of success and failure. Why do Success and Failure lie hidden and wander within?
Qibo said: Success and Failure lie hidden because of Movement. If Movement does not cease, Transformation arises.
Movement is the mechanism of life. If Movement does not cease, it is the sign of Transformation. Therefore, the reason Success and Failure lie hidden is due to the movement of Qi mechanisms. If Movement does not cease, Transformation arises. As stated in the *Doctrine of the Mean*: "Movement leads to Change." This is what is meant.
The Yellow Emperor asked: Is there a limit?
Qibo said: Movement does not cease. The Yellow Emperor asks if there is a period when Movement stops.
Qibo said: Non-generation and non-transformation constitute the period of Stillness.
Movement means unceasing. Having birth and transformation implies Movement without limit. Only non-generation and non-transformation constitute the period of cessation. Stillness means stopping and resting.
The Yellow Emperor asked: Is there such a thing as non-generation and non-transformation?
Can things, which rely on Heaven for beginning and Earth for nourishment, exist without generation and transformation?
Qibo said: If Exiting and Entering cease, the Spirit Mechanism (Shen Ji) perishes; if Rising and Descending stop, the Qi Establishment (Qi Li) becomes precarious. Therefore, without Exiting and Entering, there is no growth, strength, old age, and decline; without Rising and Descending, there is no growth, transformation, accumulation, and storage. Thus, Rising, Descending, Exiting, and Entering are present in all vessels (Qi). Therefore, the vessel is the space of generation and transformation. When the vessel scatters, it divides, and generation and transformation cease. Therefore, nothing lacks Exiting and Entering, nor Rising and Descending. Transformation varies in magnitude, and the lifespan varies in length. Given the existence of these four, one must value constancy. Deviating from constancy brings disaster. Thus it is said: "Formless, no harm." This is what is meant.
"Zhang" is pronounced with the rising tone. "Zang" is read as written.
*The Great Treatise on the Five Regular Policies* states: Rooted within is called the Spirit Mechanism (Shen Ji); when the Spirit departs, the mechanism rests. Rooted externally is called the Qi Establishment (Qi Li); when Qi stops, transformation ceases. Non-generation and non-transformation are akin to Exiting and Entering ceasing causing the Spirit Mechanism to perish, and Rising and Descending stopping causing the Qi Establishment to become precarious, leading to the near collapse of Heaven and Earth. Exiting and Entering imply endless coming and going; thus, without them, animals cannot grow, strengthen, age, and die. Rising and Descending imply directionless up and down; thus, without them, plants cannot grow, transform, accumulate, and store. Anything with form is called a vessel. Humans and all things are born within Heaven and Earth, possessing form, and are all called vessels. Therefore, Rising, Descending, Exiting, and Entering are present in all vessels. Thus, the vessel is the space of generation and transformation. "Yu" means dwelling. Gathering forms the vessel; scattering divides it. Division means Yang returns to Heaven and Yin returns to Earth. Division causes generation and transformation to cease. Therefore, all things possess Exiting and Entering, and Rising and Descending. However, generation and transformation vary in magnitude, and death dates vary in proximity. For example, the morning mushroom knows not the new moon or full moon, and the mole cricket knows not spring or autumn; these are small transformations and short lifespans. The great Peng tree considers a thousand years as spring and a thousand years as autumn; these are large transformations and long lifespans. Regarding small/large and near/far, given the existence of these four, one must value constancy. Constancy ensures life; deviation brings disaster, preventing life. All that has form suffers decay; thus, "Formless, no harm," referring to non-generation and non-transformation.
It is said that the origin of this idiom is unknown.
The Yellow Emperor said: Excellent. Is there anything that does not generate or transform?
Having clarified the principles of generation and transformation, the Yellow Emperor praises this. Heaven is formless and free from harm; is there anything that does not generate or transform?
Qibo said: What a detailed question! Only the True Person (Zhen Ren) can align with the Dao.
Non-generation and non-transformation, aligning with the Dao, can only be achieved by the True Person. The first chapter states: In ancient times, there were True Persons who grasped Heaven and Earth, controlled Yin and Yang, lived as long as Heaven and Earth, and had no end. This is their way of generating life. This is what is meant!
The Yellow Emperor said: Excellent.
The True Person aligns with the Dao, being formless and free from harm, so the Yellow Emperor praises this.
This section explains that humans within Heaven and Earth have the function of transformation, while the True Person's body is identical to Heaven and Earth, requiring no transformation.