《五营运大论》曰∶臣览《太使天元册》文，丹天下之气，经于牛女戊分。 天之气
经于心尾己分，苍天之气经于危室柳鬼，素天之气经于亢氏昴毕，玄天之气经于张翼娄胃。所谓戊
己分者，奎壁角轸，则天地之门户也。（戊土属干，己土属巽，六戊为天门，六己为地户。）夫
候之所始，道之所生，不可不通也。其五天之象，所经星宿分野，独富五运之干位，不及六气之支
位者，盖干之与支，根本之与枝叶。《经》言∶干支在其中矣。故其化皆干与支同属者，运位齐化
是根本与枝叶同化者也。夫五气之至，各有五色，经于分野，气太过则先天而至，气不及则后天而
至，尝以寅卯前后之，自然可见。故曰∶候之所始，道之所生，不可不通也。）所谓上下者，岁上
下见阴阳之所在也。左右者，诸上见厥阴，左少阴右太阳；见少阴，左太阴，右厥阴；见太阴，左
少阴，右少阴；见少阳，左阳明右太阴；见阳明，左太阳右少阳；见太阳，右厥阴右阳明。所谓面北而命
其位，其见也。（面向北而言也。上，南也。下，北也。左，西也。右，东也。）何谓下？
厥阴在上则少阳在下，左阳明右太阴；少阴在上，则阳明在下，左太阳右少阳；太阴在上则太阳在
下，左厥阴右阳明；少阳在上则厥阴在下，左少阴右太阳；阳明在上则少阴在下，左太阴右厥阴；太
阳在上则太阴在下，左少阳右少阴。所谓面南而命其位，言其见也。（主岁者位在南，故面北而言
其左右。在下者位在北，故面南而言其左右也。上。天位也。下，地位也。面南，左东也，右西也。
上下异而左右殊也。）上下相构，寒暑相临，气相得则和，不相得则病。（木火相临，金木相临，
水木相临，火土相临，土金相临，为相得也。水土相临，土水相临，水火相临，火金相临，金木相
临，为不相得也。上临下为顺，下临上为逆，亦郁抑而病生，土临相火君火之类者也。）气相得而
病者，何也？以下临上，不当位也。（六位相临，假令土临火，火临木，木临水，水临金，金临土，
皆为以下临上，不当位也。父子之义，子为下，父为上，以子临父，不亦逆乎？）动静何如？（言天地
之行左右也。）上者右行，下者左行，左右周天，余而复会也。（上，天也，下，地也。周天，
谓天周地五行之位也。天垂六气，地布五行，天顺地而左回，地承天而右转，木运之后，天气当
余，余气不加于君火，却退一步加临相火之上，是以每五岁已，退一位而右迁，故曰左右周天，余而复
会，会，遇也，合也。言天地之道，常五岁毕，则以余气迁加，复与五行座位再相会合而为岁法也。
周天谓天周地位，非周天之六气也。）夫变化之用，天垂象，地成形，七曜纬虚，五行洒地，地者，
所以载生成之形类也。虚者，所以列应天地之精气也。形精之动，犹根本之与枝叶也。仰观其象，
虽远可知也。（观五星之东转，则地体左行之理，昭然可知。）地为人之下，太虚之中者也。（言人之所
居，可谓下矣。征其至理，则是太虚之中一物耳。《易》曰∶坤浓载物，德合无疆，此之谓也。）大气
举之也。（大气，谓造化之气，任持太虚者也。所以太虚不屈，地久天长者，盖有造化之气任持之也。
气化而变，不任持之，则太虚之器亦败坏矣。凡有形，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。（地体之中，凡有六入∶一曰燥，二曰暑，三曰风，四曰湿，五曰寒，六曰火，受燥故干
性生焉，受暑故蒸性生焉，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。）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。（六气之用，此言天右旋于外，而寒暑六入以举其地，地受天六入以为五行，左转化生入物于
天之中也。天地万物之上下，左右阴阳之道路者，天右旋六节之位也。上下，谓在上者司天之位，在下
者在泉之位。左右，谓在上之左右，即司天左间右间之位。在下之左右，即在泉左间右间之位也。
故天之三阴三阳于其六位，右旋如己亥岁，上见厥阴而左间少阴，右间太阳，至子午岁，上见少阴，
而左间太阴，右间厥阴，逐岁之上旋降于右也。面北命其位，言其见也。谓司天之位在南而面北，
命其左右，则西南为左间之位，东南为右间
之位，而言其所见之阴阳也。面南命其位言其见者，谓地
之位，在北而面南，命其左右。则东北为左间之位，西北
为右间之位。而言其听见之阴阳也。自天地万物之上下，
至此独论天右旋之气也。上下相构，寒暑相临，气相得则
和，不相得则病者，言天之右旋迭地方位，而其气于地方
位气相构相临，其构同类，相生之气则和，不同类相制之
气则病也。或气虽同类，相得亦病者，惟相火临于君火
也，为不当位故也。君位臣则顺，臣位君则逆，逆则病近
者速者是也。动静何知者？帝谓天动能临于地，地静不能
临天，而难上下相构，寒暑相临之语。伯言∶上者右行，
下者左行，则知天常于上，自右降东南而旋回以临地，地
常于下，自左升东北而循显明木君相土金水之位，循环临
天而皆动也。故左右临动，各皆周天，遇则复相会也。应
地者静，天地之体，动静虽殊，而起用之变化，在地则五
行丽地，而载生成之形，类运于内，在天则七曜纬虚而
列，应天之精，气运于外，其形类与精气之相随运动，犹
根本之与枝叶，同乎一气而不殊，故但仰观七曜之象，周
旋虽远，可知其动也。）天地之气，何以候之？天地之气，
胜复之作，不行形于诊也。《脉法》曰∶天地之变，无以脉
诊。此之谓也。（言天地平气及胜复，皆以形证观察，不以
诊知也。）间气何如？（惟间气偏治一位，固可随其所在，期与尺寸左右也。）
随气所在，期与左右。（与左右尺寸四部分位承之，以知应与不应，
过与不及也。）从其气则和，违其气则病，（谓当沉不沉，当浮不浮，当
涩不涩，当钩不钩，当弦不弦，当大不大之类也。）不当其位者病，（见于
他位也。）迭移其位者病，（谓左见右脉，右见左脉。）失守其位者危，（已见
于他乡，本宫见贼杀之气，故病危。）尺寸反者死。（子午卯酉四岁有之。
反，谓岁当阴在寸而脉反见于尺；岁当阳在尺而脉反见于寸，尺寸俱乃谓反也。
若尺独然，或寸独然，是不应气，非反也。）阴阳交者死。（寅、申、己、亥、丑、
未、辰、戌八年有
之，交，谓岁当阴，在右脉反见左；岁当阳，在左脉反见右。左右交见，是谓交。
若左独然，或右独然，是不应气，非交也。）先立其年，以知其气，左右应
见，然后乃可以言死生之逆顺。（此言天地之气，可随其所在期之于尺寸左右也。
盖五运以甲乙土运为尊，六气以少阴君火为尊，故甲乙土运为南政，乃南面而行
令，其余四令为北政，以臣事之，则面北而受令者也。又以少阴为君主，反脉司
天在泉，而尺寸不应者，皆以少阴而论之，其脉主于沉也。是以期之之法，阳之所在。其脉
应不沉，阴之所在，其脉不应，北政之岁，人气面北而寸北尺南，地左间之气在右寸，
右间之气在左寸，天左间之气在左尺，右间之气在右尺。所以少阴在泉，则左间太阴
右间厥阴，而两寸之脉俱不应。厥阴在泉，则左间少阴右间太阳，而少阴在左，其右
寸之脉不应太阴。太阴在泉，则左间少阳右间少阴，而少阴在右，其左右之脉不应。故
曰北政之岁，三阴在下则寸不应者此也。少阴司天，则左间太阴，右间厥阴，而两尺之脉俱不应。
厥阴司天，则左间少阴，右间太阳，而少阴在左，则左尺之脉不应。太阴司天，则左间少阳，
右间少阴，而少阴在右，其右尺之脉不应，故曰北政之岁三阴在上，则尺不应者此也。南政之
岁，人气而南而寸南尺北，天左间之气在右寸，右间之气在左寸、地左间之气在左尺。右间之气
在右尺，所以少阴司天则左间太阴右间厥阴，而两寸之脉俱不应。厥阴司天，则左间少阴右间太阳，
而少阴在左，其右寸之脉不应。太阴司天，则左间少阳，右间少阴，而少阴在右，其左寸之脉
不应。故曰南政之岁三阴在天，则寸不应者此也。少阴在泉，则左间太阴，右间厥阴，而两
尺之脉俱不应。厥阴在泉，则左间少阴，右间太阳，而少阴在左，其左尺之脉不应。太阴
在泉、则左间少阳，右间少阴，而少阴在右，其右尺之脉不应也。故曰南政之岁，三阴在泉，
则尺不应者此也。从其气则和者，阴阳各当尺寸本位也。违其气则病者，即所谓阴阳或不当
其位，或迭移其位，或失守其位，或尺寸反，或阴阳交也。南北二政，内行运法，甲乙为南政，
余四运为北政。南政同天在泉，皆行土运，其余北政，皆以在泉行运，如此政巳亥，厥阴司天则
行在泉少阳火运。又如寅卯，少阳司天则行，在泉厥阴木运，余仿此。惟有北政辰戌年，太阳
司天当行，在泉太阴土运，缘北政以臣，不敢行君之令，故行金运，是土之子，以足木火金水四运焉。）
《五营运大论》说：我阅读《太使天元册》的记载，丹天之气（火气）经过牛宿、女宿和戊位。苍天之气（木气）经过心宿、尾宿和己位。素天之气（金气）经过亢宿、氐宿、昴宿、毕宿。玄天之气（水气）经过张宿、翼宿、娄宿、胃宿。所谓戊位和己位，指的是奎宿、壁宿、角宿、轸宿，这是天地阴阳出入的门户。（戊土属于乾卦方位，己土属于巽卦方位，六戊为天门，六己为地户。）气候变化的开始，是道的产生之处，不可不通晓。那五天之象所经过的星宿分野，唯独具备五运的干支位置，而不涉及六气的地支位置，这是因为天干与地支的关系，如同根本与枝叶。《内经》说：天干地支都在其中了。所以它们的化生都是天干与地支同属一类，因为运位相同则化生相同，这是根本与枝叶共同化生的道理。
五气到来时，各有其对应的颜色，行经于相应的分野。气太过则先于时令而至，气不及则后于时令而至，我曾经在寅卯月前后观察过，自然可以看见。所以说：气候变化的开始，是道的产生之处，不可不通晓。
所谓“上下”，是指岁上（司天）与岁下（在泉）所见阴阳的位置所在。所谓“左右”，是指凡见厥阴在上，则左边是少阴，右边是太阳；见少阴在上，则左边是太阴，右边是厥阴；见太阴在上，则左边是少阴，右边是少阳（注：原文此处可能有误或特定版本差异，通常太阴上左阳明右太阳，但依原文翻译）；见少阳在上，则左边是阳明，右边是太阴；见阳明在上，则左边是太阳，右边是少阳；见太阳在上，则左边是厥阴，右边是阳明。所谓面向北而确定其位置，就是这种显现的情况。（面向北而言也。上，指南方。下，指北方。左，指西方。右，指东方。）
什么叫“下”？厥阴在上，则少阳在下，左边是阳明，右边是太阴；少阴在上，则阳明在下，左边是太阳，右边是少阳；太阴在上，则太阳在下，左边是厥阴，右边是阳明；少阳在上，则厥阴在下，左边是少阴，右边是太阳；阳明在上，则少阴在下，左边是太阴，右边是厥阴；太阳在上，则太阴在下，左边是少阳，右边是少阴。所谓面向南而确定其位置，就是这种显现的情况。（主管岁运者位于南方，所以面向北来说明左右。在下者位于北方，所以面向南来说明左右。上，是天位。下，是地位。面向南，左边是东，右边是西。上下不同，左右也就不同。）
上下相合，寒暑相交，气相得则和平，不相得则生病。（木与火相交，金与木相交，水与木相交，火与土相交，土与金相交，称为相得。水与土相交，土与水相交，水与火相交，火与金相交，金与木相交，称为不相得。上临下为顺，下临上为逆，也会导致郁滞而生疾病，如土临相火、君火之类。）气相得却生病，为什么呢？是因为以下临上，位置不当。（六位相临，假如土临火，火临木，木临水，水临金，金临土，都属于以下临上，位置不当。父子之义，子居下，父居上，以子临父，岂不是逆乱吗？）动静是怎样的？（指天地运行的左右方向。）上的（天）向右行，下的（地）向左行，左右环绕一周天，余气剩余后又重新相会。（上，指天；下，指地。周天，指天绕地五行之位运行。天垂示六气，地布散五行，天顺从地而向左回环，地承奉天而向右转旋。木运之后，天气应当有余，余气不加于君火，却退一步加临于相火之上，所以每五年完毕，退一位而向右迁移，因此说左右周天，余而复会。“会”即相遇、合聚。意思是天地的道，常以五年为一周期，则以余气迁加，再与五行座位重新相会合而形成岁法。周天指天绕地之行，并非指周天之六气本身。）
变化的功用，天垂示象，地形成形，七曜（日月五星）经纬于虚空，五行散布于大地。地，是用来承载生成各类形体的。虚，是用来列置应和天地精气的。形体与精气的运动，犹如根本与枝叶的关系。仰观天象，虽然遥远也可以知晓。（观察五星向东运转，则地球体向左运行的道理，就明显可知了。）地在人的下方，处于太虚之中。（人所居住的地方，可以说是下方了。推究其至理，不过是太虚中的一物罢了。《易经》说：坤厚载物，德合无疆，说的就是这个意思。）大气托举着它。（大气，指造化之气，任持太虚。所以太虚不塌陷，地久天长，是有造化之气任持的缘故。如果气化变化而没有任持，那么太虚之器也会败坏。凡是处在地上有形的物体，都有生化之气任持。然而气有大小区别，败坏有快慢差异，等到气不能任持时，大小败坏是一样的。）燥使干燥，暑使蒸腾，风使动摇，湿使滋润，寒使坚凝，火使温暖。所以风寒在下，燥热在上，湿气在中，火游行其间，寒暑六气入内，所以使虚空而化生万物。（地体之中，凡是六种进入的因素：一是燥，二是暑，三是风，四是湿，五是寒，六是火。受燥故干性产生，受暑故蒸性产生，受风故动性产生，受湿故润性产生，受寒故坚性产生，受火故温性产生，这就是天的六气。）
所以燥胜则地干燥，暑胜则地热盛，风胜则地动摇，湿胜则地泥泞，寒胜则地裂开，火胜则地坚固。（六气的运用，这里说的是天向右旋转于外，而寒暑六气入内以托举地，地接受天的六气入内作为五行，向左转化生入物于天之中。天地万物的上下、左右、阴阳的道路，是天向右旋转六节之位。上下，指在上者司天之位，在下者在泉之位。左右，指在上之左右，即司天左间右间之位；在下之左右，即在泉左间右间之位。所以天的三阴三阳在其六位，向右旋转，如己亥年，上见厥阴而左间少阴，右间太阳，到子午年，上见少阴，而左间太阴，右间厥阴，逐年向上旋转下降于右。面向北确定其位置，是说其显现的情况。谓司天之位在南而面向北，确定其左右，则西南为左间之位，东南为右间之位，而言其所见的阴阳。面向南确定其位置而言其显现者，谓地之位在北而面向南，确定其左右，则东北为左间之位，西北为右间之位，而言其所见的阴阳。自天地万物之上下，至此独论天向右旋转的气。上下相合，寒暑相交，气相得则和，不相得则病，是说天向右旋转交替地方位，而其气于地方位气相合相交，其合同类、相生之气则和，不同类相制之气则病。或者气虽同类，相得亦病者，只有相火临于君火也，为位置不当的缘故。君位臣则顺，臣位君则逆，逆则病近者速者是也。动静如何得知？帝问天动能临于地，地静不能临天，而难解上下相合，寒暑相交之语。伯回答：上者右行，下者左行，则知天常于上，自右降东南而旋回以临地，地常于下，自左升东北而循显明木君相土金水之位，循环临天而皆动也。故左右临动，各皆周天，遇则复相会也。应地者静，天地之体，动静虽殊，而起用之变化，在地则五行丽地，而载生成之形，类运于内，在天则七曜纬虚而列，应天之精气运于外，其形类与精气之相随运动，犹如根本之与枝叶，同乎一气而不殊，故但仰观七曜之象，周旋虽远，可知其动也。）
天地之气，如何候察？天地之气，胜复之作，不行形于诊也。《脉法》说：天地之变，无以脉诊。说的就是这个意思。（意思是天地平气及胜复，都以形证观察，不以诊知。）间气怎么样？（只有间气偏治一位，固可随其所在，期与尺寸左右也。）随气所在，期与左右。（与左右尺寸四部分位承之，以知应与不应，过与不及也。）从其气则和，违其气则病，（谓当沉不沉，当浮不浮，当涩不涩，当钩不钩，当弦不弦，当大不大之类也。）不当其位者病，（见于他位也。）迭移其位者病，（谓左见右脉，右见左脉。）失守其位者危，（已见于他乡，本宫见贼杀之气，故病危。）尺寸反者死。（子午卯酉四岁有之。反，谓岁当阴在寸而脉反见于尺；岁当阳在尺而脉反见于寸，尺寸俱乃谓反也。若尺独然，或寸独然，是不应气，非反也。）阴阳交者死。（寅、申、巳、亥、丑、未、辰、戌八年有之，交，谓岁当阴，在右脉反见左；岁当阳，在左脉反见右。左右交见，是谓交。若左独然，或右独然，是不应气，非交也。）先立其年，以知其气，左右应见，然后乃可以言死生之逆顺。（此言天地之气，可随其所在期之于尺寸左右也。盖五运以甲乙土运为尊，六气以少阴君火为尊，故甲乙土运为南政，乃南面而行令，其余四令为北政，以臣事之，则面北而受令者也。又以少阴为君主，反脉司天在泉，而尺寸不应者，皆以少阴而论之，其脉主于沉也。是以期之之法，阳之所在。其脉应不沉，阴之所在，其脉不应，北政之岁，人气面北而寸北尺南，地左间之气在右寸，右间之气在左寸，天左间之气在左尺，右间之气在右尺。所以少阴在泉，则左间太阴右间厥阴，而两寸之脉俱不应。厥阴在泉，则左间少阴右间太阳，而少阴在左，其右寸之脉不应太阴。太阴在泉，则左间少阳右间少阴，而少阴在右，其左右之脉不应。故曰北政之岁，三阴在下则寸不应者此也。少阴司天，则左间太阴，右间厥阴，而两尺之脉俱不应。厥阴司天，则左间少阴右间太阳，而少阴在左，则左尺之脉不应。太阴司天，则左间少阳，右间少阴，而少阴在右，其右尺之脉不应，故曰北政之岁三阴在上，则尺不应者此也。南政之岁，人气而南而寸南尺北，天左间之气在右寸，右间之气在左寸、地左间之气在左尺。右间之气在右尺，所以少阴司天则左间太阴右间厥阴，而两寸之脉俱不应。厥阴司天，则左间少阴右间太阳，而少阴在左，其右寸之脉不应。太阴司天，则左间少阳，右间少阴，而少阴在右，其左寸之脉不应。故曰南政之岁三阴在天，则寸不应者此也。少阴在泉，则左间太阴，右间厥阴，而两尺之脉俱不应。厥阴在泉，则左间少阴右间太阳，而少阴在左，其左尺之脉不应。太阴在泉、则左间少阳，右间少阴，而少阴在右，其右尺之脉不应也。故曰南政之岁，三阴在泉，则尺不应者此也。从其气则和者，阴阳各当尺寸本位也。违其气则病者，即所谓阴阳或不当其位，或迭移其位，或失守其位，或尺寸反，或阴阳交也。南北二政，内行运法，甲乙为南政，余四运为北政。南政同天在泉，皆行土运，其余北政，皆以在泉行运，如此政巳亥，厥阴司天则行在泉少阳火运。又如寅卯，少阳司天则行，在泉厥阴木运，余仿此。惟有北政辰戌年，太阳司天当行，在泉太阴土运，缘北政以臣，不敢行君之令，故行金运，是土之子，以足木火金水四运焉。）
The *Da Lun of the Five Movements and Six Qi* states: I have reviewed the text of the *Tai Shi Tian Yuan Ce*. Dan Tian Qi (Fire Qi) passes through the Ox (Niu) and Girl (Nv) mansions and the Wu position. Cang Tian Qi (Wood Qi) passes through the Heart (Xin) and Tail (Wei) mansions and the Ji position. Su Tian Qi (Metal Qi) passes through the Neck (Kang), Dipper (Di), Mast (Mao), and Net (Bi) mansions. Xuan Tian Qi (Water Qi) passes through the Net (Zhang), Wings (Yi), Tent (Lou), and Stomach (Wei) mansions. The so-called Wu and Ji positions refer to the Wall (Kui), Wall (Bi), Horn (Jiao), and Chariot (Zhen) mansions, which are the gates of Heaven and Earth. (Wu Earth belongs to the Qian trigram, Ji Earth belongs to the Xun trigram; the six Wus are the Gate of Heaven, the six Jis are the Door of Earth.) The beginning of climatic phenomena is where the Dao arises; this cannot be left ununderstood. Regarding the celestial images of the five heavens and their corresponding stellar mansions and regions, they uniquely possess the Heavenly Stem positions for the Five Movements but do not involve the Earthly Branch positions for the Six Qi. This is because Stems and Branches have a relationship like roots and branches. The Classics state that Stems and Branches are contained within. Therefore, their transformations are those where the Stem and Branch belong to the same category, as the Movement position shares the same transformation, meaning the root and branch transform together.
When the Five Qi arrive, each has its corresponding color and passes through its respective region. If Qi is excessive, it arrives before the season; if deficient, it arrives after the season. I have observed this naturally around the Yin and Mao months. Thus it is said: The beginning of climatic phenomena is where the Dao arises; this cannot be left ununderstood.
What is meant by "Upper" and "Lower"? Upper and Lower refer to the locations of Yin and Yang seen in the Year Upper (Si Tian / Sovereign Heaven) and Year Lower (Zai Quan / In Spring). What is meant by "Left" and "Right"? Whenever Ju Yin is Upper, Shao Yin is Left and Tai Yang is Right; whenever Shao Yin is Upper, Tai Yin is Left and Ju Yin is Right; whenever Tai Yin is Upper, Shao Yin is Left and Shao Yang is Right; whenever Shao Yang is Upper, Tai Yang is Left and Tai Yin is Right; whenever Tai Yang is Upper, Tai Yang is Left and Shao Yang is Right; whenever Tai Yang is Upper, Ju Yin is Left and Tai Yang is Right. This is determining the position while facing North, describing what is seen. (Facing North means: Up is South, Down is North, Left is West, Right is East.)
What is "Lower"? If Ju Yin is Upper, then Shao Yang is Lower, with Tai Yang on the Left and Tai Yin on the Right; if Shao Yin is Upper, then Tai Yang is Lower, with Tai Yang on the Left and Shao Yang on the Right; if Tai Yin is Upper, then Tai Yang is Lower, with Ju Yin on the Left and Tai Yang on the Right; if Shao Yang is Upper, then Ju Yin is Lower, with Shao Yin on the Left and Tai Yang on the Right; if Tai Yang is Upper, then Shao Yin is Lower, with Tai Yin on the Left and Ju Yin on the Right; if Tai Yang is Upper, then Tai Yin is Lower, with Shao Yang on the Left and Shao Yin on the Right. This is determining the position while facing South, describing what is seen. (The ruler of the year is in the South, hence facing North to describe Left and Right. The Lower part is in the North, hence facing South to describe Left and Right. Up is the position of Heaven, Down is the position of Earth. Facing South, Left is East, Right is West. Upper and Lower differ, so Left and Right also differ.)
When Upper and Lower interact, and Cold and Heat meet, if the Qi are compatible, there is harmony; if incompatible, disease arises. (Wood meeting Fire, Metal meeting Wood, Water meeting Wood, Fire meeting Earth, Earth meeting Metal are considered compatible. Water meeting Earth, Earth meeting Water, Water meeting Fire, Fire meeting Metal, Metal meeting Wood are considered incompatible. Upper over Lower is Smooth/Conforming; Lower over Upper is Rebellious, leading to stagnation and disease, such as Earth over Xiang Huo or Jun Huo.) Why does disease arise even when Qi are compatible? Because it is Lower over Upper, which is improper positioning. (In the six positions, for example, Earth over Fire, Fire over Wood, Wood over Water, Water over Metal, Metal over Earth, all constitute Lower over Upper, which is improper. In the relationship of father and son, the son is below, the father is above; for the son to rule over the father is rebellious.) How about movement and stillness? (Referring to the left-right motion of Heaven and Earth.) The Upper (Heaven) moves to the Right, the Lower (Earth) moves to the Left. They circle the Zhou Tian (celestial sphere), and the remaining Qi reunites. (Up is Heaven, Down is Earth. Zhou Tian refers to Heaven circling the Earth's Five Elements positions. Heaven manifests Six Qi, Earth distributes Five Elements. Heaven follows Earth and circles to the Left; Earth receives Heaven and turns to the Right. After the Wood Movement, the Heavenly Qi should have remainder. This remainder does not add to Jun Huo but retreats one step to add upon Xiang Huo. Thus, every five years, it retreats one position and moves Right. Hence, "Left and Right circle the Zhou Tian, remainder and then meet." "Meet" means encounter and combine. It means the Way of Heaven and Earth completes a cycle every five years, adding the remainder Qi to re-combine with the Five Elements positions to form the year method. Zhou Tian refers to Heaven circling Earth's position, not the Six Qi of the Zhou Tian itself.)
The function of change: Heaven manifests images, Earth forms shapes. The Seven Luminaries (Sun, Moon, and Five Planets) weave through the void; the Five Elements scatter across the Earth. Earth carries the forms generated. The Void lists the essence and Qi responding to Heaven and Earth. The movement of form and essence is like the root and branch. Looking up at the images, though distant, can be known. (Observing the eastward rotation of the five planets reveals the principle of the Earth rotating to the left.) Earth is below humans, situated within the Great Void. (Where humans dwell is called "below." Investigating its ultimate truth, it is merely one object in the Great Void. The *I Ching* says: Kun is thick and bears things, its virtue matches the boundless; this is what is meant.) The Great Qi holds it up. (Great Qi refers to the Qi of Creation, sustaining the Great Void. Thus the Void does not collapse, and Earth lasts long, sustained by the Qi of Creation. If Qi changes without sustenance, the vessel of the Great Void would decay. All有形 objects on Earth are sustained by the Qi of generation and transformation. However, Qi differs in size, and decay differs in speed. When Qi fails to sustain, the decay is the same regardless of size.) Dryness causes dryness, Summer Heat causes steaming, Wind causes movement, Dampness causes moistening, Cold causes hardening, Fire causes warming. Thus, Wind and Cold are below, Dryness and Heat are above, Dampness is in the middle, and Fire travels between them. The six entries of Cold and Heat make the void generate life. (Within the Earth's body, there are six entries: 1. Dryness, 2. Summer Heat, 3. Wind, 4. Dampness, 5. Cold, 6. Fire. Receiving Dryness generates dry nature; receiving Summer Heat generates steaming nature; receiving Wind generates moving nature; receiving Dampness generates moistening nature; receiving Cold generates hardening nature; receiving Fire generates warming nature. These are the Six Qi of Heaven.)
Therefore, if Dryness prevails, the Earth becomes dry; if Summer Heat prevails, the Earth becomes hot; if Wind prevails, the Earth shakes; if Dampness prevails, the Earth becomes muddy; if Cold prevails, the Earth cracks; if Fire prevails, the Earth solidifies. (This describes the use of the Six Qi: Heaven rotates right outside, while the six entries of Cold and Heat hold up the Earth. Earth accepts these six entries from Heaven to become the Five Elements, transforming left to generate things within Heaven. The upper/lower, left/right, yin/yang paths of all things in Heaven and Earth are the six segments of Heaven's right rotation. Upper/Lower refer to Si Tian (Sovereign Heaven) and Zai Quan (In Spring). Left/Right refer to the Left/Right Intervals of Si Tian and Zai Quan. Thus, the Three Yin and Three Yang of Heaven rotate right in their six positions. For example, in Ji Hai year, Ju Yin is Upper, with Shao Yin Left Interval and Tai Yang Right Interval. By Zi Wu year, Shao Yin is Upper, with Tai Yin Left Interval and Ju Yin Right Interval, rotating down to the right yearly. Facing North determines position, describing what is seen. Si Tian is in the South, facing North to determine Left/Right; Southwest is Left Interval, Southeast is Right Interval, describing the Yin/Yang seen. Facing South determines position, describing what is seen. Earth is in the North, facing South to determine Left/Right; Northeast is Left Interval, Northwest is Right Interval, describing the Yin/Yang seen. From the upper/lower of all things, this section discusses only Heaven's right-rotating Qi. Upper/Lower interaction, Cold/Heat meeting, compatible Qi brings harmony, incompatible brings disease: This means Heaven's right rotation alternates Earth's positions, and Qi interacts with Earth's position Qi. Compatible, generating Qi brings harmony; incompatible, controlling Qi brings disease. Or, even if Qi are compatible, disease may occur, specifically when Xiang Huo overrules Jun Huo, due to improper position. Ruler ruling subject is smooth; subject ruling ruler is rebellious. Rebellion leads to disease, with near ones dying quickly. How to know movement/stillness? The Emperor asked how Heaven's dynamic can rule Earth, while Earth's static cannot rule Heaven, making it hard to understand the interaction of Upper/Lower and Cold/Heat. Bo explains: Upper moves Right, Lower moves Left. Thus, Heaven usually descends from the Right to Southeast, rotating to rule Earth. Earth usually rises from the Left to Northeast, following the positions of Wood, Jun, Xiang, Earth, Metal, Water, circulating to rule Heaven, all moving. Thus, Left/Right movements each circle the Zhou Tian, meeting and reuniting. Responding to Earth is still. Though Heaven and Earth bodies differ in movement/stillness, their functional changes differ: On Earth, Five Elements attach to Earth, bearing generated forms, moving internally. In Heaven, Seven Luminaries weave the void, listing Jing Qi responding to Heaven, moving externally. Form/Essence follow each other like root and branch, united in one Qi. Thus, looking up at Seven Luminaries, though far, their movement can be known.)
How to observe Heaven and Earth Qi? The victory and revenge actions of Heaven and Earth Qi do not manifest in pulse diagnosis. The *Pulse Methods* say: Changes of Heaven and Earth cannot be diagnosed by pulse. This is what is meant. (Meaning: Peace Qi and Victory/Revenge are observed through physical signs, not pulse.) How are the Intermittent Qi? (Intermittent Qi governs one position alone, so one can expect them in the Cun/Chi and Left/Right positions according to their location.) According to the Qi's location, expect them in the Left/Right Cun/Chi positions. (Matching the four parts of Left/Right Cun/Chi to know if they correspond or not, excess or deficiency.) Following the Qi brings harmony; violating the Qi brings disease. (e.g., Should be deep but is not, should be floating but is not, should be choppy but is not, should be hook-like but is not, should be string-like but is not, should be large but is not.) Disease if not in its proper position. (Appearing in another position.) Disease if positions shift repeatedly. (Left sees Right pulse, Right sees Left pulse.) Danger if position is lost. (Seen in another place, original palace sees killing Qi, thus critical disease.) Death if Cun and Chi reverse. (Occurs in Zi, Wu, Mao, You years. Reverse means: Year should have Yin in Cun but pulse appears in Chi; Year should have Yang in Chi but pulse appears in Cun. Both Cun and Chi reversing is called Reverse. If only Chi reverses, or only Cun reverses, it is non-corresponding Qi, not Reverse.) Death if Yin and Yang cross. (Occurs in Yin, Shen, Si, Hai, Chou, Wei, Chen, Xu years. Cross means: Year should have Yin in Right pulse but appears in Left; Year should have Yang in Left pulse but appears in Right. Left and Right crossing is called Cross. If only Left crosses, or only Right crosses, it is non-corresponding Qi, not Cross.) First establish the year to know the Qi. Left/Right should appear accordingly, then one can speak of the smooth/rebellious nature of life and death. (This means Heaven and Earth Qi can be expected in Cun/Chi Left/Right according to their location. Among Five Movements, Jia/Yi Earth Movement is supreme. Among Six Qi, Shao Yin Jun Huo is supreme. Thus Jia/Yi Earth Movement is Southern Administration (Nan Zheng), ruling from the South facing forward. The other four administrations are Northern Administration (Bei Zheng), serving as subjects, facing North to receive orders. Also, taking Shao Yin as Monarch, regarding reversed pulses of Si Tian/Zai Quan where Cun/Chi do not respond, all are discussed in terms of Shao Yin, whose pulse is primarily deep. Thus the method of expectation: Where Yang is, pulse should not be deep. Where Yin is, pulse should not respond. In Bei Zheng years, human Qi faces North, Cun is North, Chi is South. Earth's Left Interval Qi is in Right Cun, Right Interval Qi is in Left Cun. Heaven's Left Interval Qi is in Left Chi, Right Interval Qi is in Right Chi. So if Shao Yin is Zai Quan, Left Interval is Tai Yin, Right Interval is Ju Yin, and both Cun pulses do not respond. If Ju Yin is Zai Quan, Left Interval is Shao Yin, Right Interval is Tai Yang, and Shao Yin is on the Left, so Right Cun pulse does not respond to Tai Yin. If Tai Yin is Zai Quan, Left Interval is Shao Yang, Right Interval is Shao Yin, and Shao Yin is on the Right, so Left/Right pulses do not respond. Thus, in Bei Zheng years, when Three Yin are Below, Cun does not respond. If Shao Yin is Si Tian, Left Interval is Tai Yin, Right Interval is Ju Yin, and both Chi pulses do not respond. If Ju Yin is Si Tian, Left Interval is Shao Yin, Right Interval is Tai Yang, and Shao Yin is on the Left, so Left Chi pulse does not respond. If Tai Yin is Si Tian, Left Interval is Shao Yang, Right Interval is Shao Yin, and Shao Yin is on the Right, so Right Chi pulse does not respond. Thus, in Bei Zheng years, when Three Yin are Above, Chi does not respond. In Nan Zheng years, human Qi faces South, Cun is South, Chi is North. Heaven's Left Interval Qi is in Right Cun, Right Interval Qi is in Left Cun. Earth's Left Interval Qi is in Left Chi, Right Interval Qi is in Right Chi. So if Shao Yin is Si Tian, Left Interval is Tai Yin, Right Interval is Ju Yin, and both Cun pulses do not respond. If Ju Yin is Si Tian, Left Interval is Shao Yin, Right Interval is Tai Yang, and Shao Yin is on the Left, so Right Cun pulse does not respond. If Tai Yin is Si Tian, Left Interval is Shao Yang, Right Interval is Shao Yin, and Shao Yin is on the Right, so Left Cun pulse does not respond. Thus, in Nan Zheng years, when Three Yin are in Heaven, Cun does not respond. If Shao Yin is Zai Quan, Left Interval is Tai Yin, Right Interval is Ju Yin, and both Chi pulses do not respond. If Ju Yin is Zai Quan, Left Interval is Shao Yin, Right Interval is Tai Yang, and Shao Yin is on the Left, so Left Chi pulse does not respond. If Tai Yin is Zai Quan, Left Interval is Shao Yang, Right Interval is Shao Yin, and Shao Yin is on the Right, so Right Chi pulse does not respond. Thus, in Nan Zheng years, when Three Yin are in Spring, Chi does not respond. Following the Qi brings harmony means Yin/Yang are in their proper Cun/Chi positions. Violating the Qi brings disease means Yin/Yang are either improperly positioned, shifting positions, losing position, Cun/Chi reversing, or Yin/Yang crossing. Northern and Southern Administrations, internal movement methods: Jia/Yi are Southern Administration, remaining four are Northern Administration. Southern Administration corresponds to Si Tian and Zai Quan, both executing Earth Movement. Remaining Northern Administrations execute movement based on Zai Quan. For example, in Si Hai years, if Ju Yin is Si Tian, it executes Zai Quan Shao Yang Fire Movement. In Yin Mao years, if Shao Yang is Si Tian, it executes Zai Quan Ju Yin Wood Movement, and so on. Only in Bei Zheng Chen Xu years, if Tai Yang is Si Tian, it should execute Zai Quan Tai Yin Earth Movement. However, since Bei Zheng acts as subject, it dares not execute the Ruler's order, so it executes Metal Movement, which is the child of Earth, to complete the Wood, Fire, Metal, Water four movements.)