气之来也，即以极而成灾；则气之乘也，必以复而得平。物极则反，理之自然也。大抵
寒暑燥湿风火之气，木火土金水之形，亢极则所以害其物，承乘则所以制其极。然则极而成
灾，复而得平，气运之妙，灼然而明矣。此亢则害承乃制之意，原夫天地阴阳之机，寒极生
热，热极生寒，鬼神不测，有以斡旋宰制于其间也。故木极而似金，火极而似水，土极而似
木，金极而似火，水极而似土。盖气之亢极，所以承之者反胜于已也。夫惟承其亢而制其害
者，造化之功可得而成者也。今夫相火之下，水气承而火无其变；水位之下，土气承而水气无
其灾；土位之下，木承而土顺；风位之下，金乘而风平。火热承其燥金，自然金家之疾；阴
精承其君火，自然火家之候。所谓亢而为害承而乃制者，如斯而已。且尝考之《六元正纪大
论》云∶少阳所至，为火生，终为蒸溽（火化以生，则火生也，阳在上，故终为蒸溽），是水
化以承相火之意；太阳所至，为寒雪冰雹、白埃，是土化以承寒水之意也（霜雪冰雹水也，
白埃下承土也）。以至太阴所至，为雷霆骤注、烈风（雷霆骤注土也，烈风下承之木气也）；
厥阴所至，为风生，终为肃（风化以生，则风生也，肃，静也）；申明所至，为散落、温（散
落金也，温若乘之火气也）；少阴所至，为热生，中为寒（热化以生，则热生也，阴精承上，
故中为火也）。岂非亢为害则承乃制者欤？昔者黄帝与岐伯，上穷天纪，下极地理，远取诸物
，近取诸身，更相问难以作《内经》。至于《六微旨大论》，有极于六气相承之言，以为制
则生化，外别盛衰，害则败乱，生化大病，诸以所胜之气来于下者，皆折其标盛也。不然曷
以水发而雹雪，土发而骤飘，木发而毁折，金发而清明，火发而曛昧，此皆郁极乃发以承所
亢之意也。呜呼！通天地人曰儒，医家者流，岂止治疾而已！当思其不明天地之理，不足以为
气的到来，达到极致就会造成灾害；那么气的侵犯，必须通过报复（指五行相克的制约）才能恢复平衡。事物发展到极端就会向反面转化，这是自然的道理。大致来说，寒、暑、燥、湿、风、火六气，以及木、火、土、金、水五行的形态，亢盛到极点就会危害万物，而有所承袭（制约）则能抑制这种极端。既然这样，达到极致而成灾祸，通过报复而恢复平静，这是运气学说的奥妙，清晰明了。这就是“亢则害，承乃制”的意思。推究天地阴阳的机理，寒冷到极致就产生热，热到极致就产生寒冷，其变化如鬼神般不可测度，在其中起着运转和控制的作用。所以，木气极盛时看似像金，火气极盛时看似像水，土气极盛时看似像木，金气极盛时看似像火，水气极盛时看似像土。这是因为气亢盛到极点，所以制约它的气反而胜过它本身。只有那些承受其亢盛并制约其危害的，才能成就造化的功能。现在，在相火之下，有水气承袭，所以火不会发生变异；在水位之下，有土气承袭，所以水气不会造成灾害；在土位之下，有木气承袭，所以土气顺遂；在风位之下，有金气乘袭，所以风气平息。火热承袭燥金，自然形成金家的病候；阴精承袭君火，自然形成火家的征象。所谓亢盛成为危害，承袭从而得到制约，就是如此罢了。我曾考察《素问·六元正纪大论》说：少阳之气所至，表现为火生，最终表现为湿热蒸腾（火化以生，则是火生，阳气在上，所以最终表现为湿热蒸腾），这是水化以承袭相火的意思；太阳之气所至，表现为寒雪冰雹、白色尘埃，这是土化以承袭寒水的意思（霜雪冰雹属水，白色尘埃在下承袭土气）。以至于太阴之气所至，表现为雷霆骤雨、烈风（雷霆骤雨属土，烈风在下承袭的是木气）；厥阴之气所至，表现为风生，最终表现为肃静（风化以生，则是风生，肃，即静）；阳明之气所至，表现为散落、温和（散落属金，温和若被火气乘袭）；少阴之气所至，表现为热生，中间表现为寒（热化以生，则是热生，阴精承上，所以中间表现为热注：原文此处可能有误或特定语境，通常少阴为热，但文中解释为阴精承上故中为火/热，依文意翻译）。这难道不是亢盛成为危害则承袭从而得到制约吗？从前黄帝与岐伯，上穷尽天地的规律，下穷尽地理的变化，远取法于万物，近取法于人体，互相问答疑难而作成《黄帝内经》。到了《素问·六微旨大论》，有关于六气相互承袭达到极致的言论，认为制约则生化，向外辨别盛衰，危害则败乱，生化导致大病，所有由所胜之气从下面来的，都是折损其表面的盛势。不然的话，为什么水气发动而落下雹雪，土气发动而带来狂风，木气发动而折断树木，金气发动而天气清明，火气发动而天色昏暗？这些都是郁结到极致才发作，以承袭所亢盛之气的意思啊。唉！通晓天、地、人之道的人称为儒，医家这一类人，难道仅仅只是治疗疾病而已吗！应当思考如果不明白天地的道理，就不足以成为……
When Qi arrives, reaching its extreme results in disaster; thus, when Qi invades, it must be balanced through counteraction (referring to the controlling cycle of the Five Elements). When things reach their extreme, they reverse; this is the natural law. Generally speaking, the six Qi of Cold, Heat, Dryness, Dampness, Wind, and Fire, and the forms of the Five Phases of Wood, Fire, Earth, Metal, and Water: when excessively hyperactive, they harm all things; when there is succession (constraint), they restrain this extremity. Therefore, reaching the extreme causes disaster, and counteraction restores peace; this is the subtlety of Qi dynamics, clear and evident. This is the meaning of "Hyperactivity brings harm, succession brings restraint." Investigating the mechanism of Yin and Yang in heaven and earth, extreme cold generates heat, and extreme heat generates cold; these changes are unpredictable like spirits, orchestrating and controlling what lies within. Thus, when Wood is at its extreme, it resembles Metal; when Fire is at its extreme, it resembles Water; when Earth is at its extreme, it resembles Wood; when Metal is at its extreme, it resembles Fire; when Water is at its extreme, it resembles Earth. This is because when Qi is hyperactive to the extreme, the element that succeeds/constrains it becomes stronger than itself. Only those who bear its hyperactivity and restrain its harm can accomplish the work of creation. Now, below Xianghuo (Ministerial Fire), Shuiqi (Water Qi) succeeds, so Fire does not undergo abnormal changes; below the position of Water, Tuqi (Earth Qi) succeeds, so Water Qi does not cause disasters; below the position of Earth, Muqi (Wood Qi) succeeds, so Earth Qi flows smoothly; below the position of Wind, Jinqi (Metal Qi) overcomes, so Wind Qi calms down. Rehuo (Hot Fire) succeeds Zaojin (Dry Metal), naturally forming the pathology of the Metal aspect; Yinjing (Yin Essence) succeeds Junhuo (Sovereign Fire), naturally forming the manifestation of the Fire aspect. What is meant by "hyperactivity brings harm, succession brings restraint" is merely this. I have examined the *Suwen: Liuyuan Zhengji Dalun* (Great Treatise on the Correct Records of the Six Sources), which states: Where Shaoyang reaches, it manifests as the generation of Fire, ultimately manifesting as steaming humidity (Fire transformation generates, thus Fire is generated; Yang is above, so it ultimately manifests as steaming humidity); this is the meaning of Shuihua (Water transformation) succeeding Xianghuo (Ministerial Fire). Where Taiyang reaches, it manifests as cold snow, hail, and white dust; this is the meaning of Tuhua (Earth transformation) succeeding Han Shui (Cold Water) (Frost, snow, and hail belong to Water; white dust below succeeds Earth). Furthermore, where Taiyin reaches, it manifests as thunderstorms and fierce winds (Thunderstorms belong to Earth; fierce wind below succeeds the Wood Qi); where Jueyin reaches, it manifests as the generation of Wind, ultimately manifesting as solemnity/stillness (Wind transformation generates, thus Wind is generated; Su means stillness); where Yangming reaches, it manifests as scattering and warmth (Scattering belongs to Metal; warmth if overcome by Fire Qi); where Shaoyin reaches, it manifests as the generation of Heat, with an intermediate manifestation of Cold (Heat transformation generates, thus Heat is generated; Yin Essence succeeds from above, so the intermediate manifests as Heat). Is this not "hyperactivity brings harm, then succession brings restraint"? In ancient times, Huangdi (Yellow Emperor) and Qibo explored the heavenly records to the utmost, the geographical features to the end, took examples from distant objects, and from nearby human bodies, questioning each other to compose the *Neijing* (Inner Canon). Regarding the *Liweizhi Dalun* (Great Treatise on the Micro Principles of the Six), there are statements about the succession of the Six Qi reaching extremes, asserting that restraint allows for generation and transformation, distinguishing excess and deficiency externally; harm leads to disorder, and generation/transformation leads to major diseases. All Qi coming from below that overcomes [the preceding element] serves to break down its superficial excess. Otherwise, how could Water activation bring hail and snow, Earth activation bring sudden gusts, Wood activation break branches, Metal activation bring clarity, and Fire activation bring obscurity? These are all manifestations of depression reaching its extreme before erupting, serving to succeed the hyperactive Qi. Alas! One who understands Heaven, Earth, and Humanity is called a Confucian scholar. Do medical practitioners only treat diseases? One must reflect that without understanding the principles of Heaven and Earth, one is insufficient to be...