五岁为一周。（六节，谓六气之分。五制，谓五位之分。位应一岁。岁统一年，故五岁为一周，六年
为一备。备，谓备离天气。周，谓周行地位。所以地位六而言五者。天气不临君火故也。）君火以名，
相火以位。（君火在相火之右，但立名于君位，不立岁气，故天之以气，不偶其气以行，君火之正，守位
而奉天命，以宣行火令尔。以右奉天，故曰∶君人以名守位禀命，故曰相火以位。）五六相合，而七
百二十气为一纪，凡三十岁，千四百四十气，凡六十岁，而为一周，不及太过，斯可见矣。（历法，
一气十五日，因而乘之，积七百二十气，即三十年，积千四百四十气，即六十年也。《经》云∶有余
而往不足，随之不足而往有余从之，故六十年中不及太过斯皆见矣。此承上文，论上下相召之义，而
合之以周纪之数也。上者天也；下者地也。上下相召者，天右旋之阴，阳加于地下，地左转之阴，阳
临于天上，而相召，以治步治步也。天之阴阳风热，燥湿寒，又增火为六数者，在天之热分为暑、火
二气，故三阴三阳名上奉之也。地之阴阳本火土金水亦增火为六数者，在地之火，分为君相二形。
故生长化藏，各下应之也。生长者，无之道；藏杀者，地之道。天阳主生，阳中有阴，故以阳生阴长∶
地阴主杀，阴中有阳，故以阳杀阴藏。天地虽高下不同，而各有阴阳之运用。天惟有阴故能下降，地惟
有阳故能上升，是以谓之各有阴阳也。即如木火土金水火，地之阴阳也。生长化收藏，故阳中有阴，
阴中有阳，所以欲知天地之阴阳者，天之阴阳下加地气，共治岁也。则应天之气，动而不息，盖
地之治岁，君火不主运，惟五运循环，故天之六气加之，常五岁右余一岁，与地迁移，一位而动不
息也。地之阴阳上临天，共治步也，则应地之气静而守位，盖地之治步、其木君相土金水无殊，皆
各主一步，以终期，故其上临天之六气，共治也常六，期其周复于始，治之步环会而静守位也，故治岁
动者，与治步静者相召，外旋上者，与内运下者相临，则阴阳相错而损益盈虚之变所由生也。天以六
为节，地以五为制者，上下相召之数也。盖天之六气，各治一岁，故六期以备，地之六位，其君火以
名，相火以
位。故五岁一周，五六相合，凡三十岁为一纪，六十岁为一周，其间相错之阴阳，或气类同，多而益，
为太过之盛者，或气类异，少而损，为不及之虚者，斯皆可见其变也。）
五岁为一个周期。（“六节”，指的是六气的划分。“五制”，指的是五位的划分。五位对应一岁。一年统领一年，所以五岁为一个周期，六年为一个完备。完备，是指备齐离天的天气。周期，是指周行于地的地位。之所以地位说六而实际用五来计数的原因，是因为天气不直接临御君火。）君火以名分确立，相火以位置确立。（君火位于相火的右侧，只在君位上确立名分，不设立岁气，所以天以气运行，不与气偶合而行，君火的正气，坚守其位并奉行天命，以此来宣行火的政令罢了。因为向右顺应天，所以说：君主以名分守位禀受天命，所以说相火以位置确立。）五和六相配合，七百二十个气构成一个纪，共三十岁；一千四百四十个气，共六十岁，构成一个周，不及与太过，由此就可以看出来了。（历法中，一气十五日，依次累积，积满七百二十个气，就是三十年；积满一千四百四十个气，就是六十年。《内经》说：有余而来，随之而来的是不足；不足而来，随之而来的是有余，所以六十年中，不及与太过的情况都可以看到了。这是承接上文，论述上下相互感召的意义，并将其结合到周纪的数目中。上者指天；下者指地。上下相互感召，是指天右旋的阴，阳加于地下；地左转的阴，阳临于天上，从而相互感召，以治理步数。天之阴阳风热燥湿寒，又增加火成为六数，是因为在天之热分为暑、火二气，所以三阴三阳的名号是奉承天的。地之阴阳本为火土金水，也增加火成为六数，是因为在地之火，分为君火和相火两种形态。所以生长化收藏，各自向下应合。生长，是天之道；藏杀，是地之道。天阳主生，阳中有阴，所以以阳生阴长；地阴主杀，阴中有阳，所以以阳杀阴藏。天地虽然高下不同，但各有阴阳的运用。天只有阴故能下降，地只有阳故能上升，因此称之为各有阴阳。就像木火土金水火，是地的阴阳。生长化收藏，所以阳中有阴，阴中有阳。所以想要了解天地之阴阳，天之阴阳下加于地气，共同治理岁运。那么应天之气，运动而不停息，大概地治理岁运，君火不主运化，只有五运循环，所以天之六气加之，常五年右余一年，与地迁移，一位而动不停息。地之阴阳上临于天，共同治理步数，那么应地之气静止而守位，大概地治理步数，其木君相土金水没有不同，都各自主一步，以终一期，所以其上临天之六气，共同治理，常为六期，使其周而复始于开始，治理步数环会而静守其位。所以治理岁运动者，与治理步数静者相互感召，外旋向上者，与内运向下者相临，那么阴阳交错而损益盈虚的变化就由此产生了。天以六为节度，地以五为制度，这是上下相互感召的数目。大概天之六气，各治一岁，所以六期而完备；地之六位，其君火以名分确立，相火以位置确立。所以五岁一周，五与六相合，共三十岁为一纪，六十岁为一周，其间交错的阴阳，或者气类相同，多而增益，成为太过的盛势；或者气类不同，少而减损，成为不及的虚势，这些变化都可以看出来了。）
Five years constitute one cycle. ("Six Jie" refers to the division of the Six Qi [Six Atmospheric Influences]. "Wu Zhi" refers to the division of the Five Positions [Five Elemental Stages]. Each position corresponds to one year. One year governs one year, thus five years form one cycle, and six years form one complete period. "Complete" means being fully prepared with the Heaven's Qi [Atmospheric Influence] that departs from Heaven. "Cycle" means moving through the Earth's positions. The reason why the Earth's positions are spoken of as six but counted as five is because Heaven's Qi does not directly preside over Jun Huo [Ministerial Fire].) Jun Huo [Ministerial Fire] is established by its name, while Xiang Huo [Ministerial Fire] is established by its position. (Jun Huo [Ministerial Fire] is located to the right of Xiang Huo [Ministerial Fire], establishing only its name at the Sovereign position without setting up a specific annual Qi [Atmospheric Influence]. Therefore, Heaven moves by Qi [Atmospheric Influence], not pairing with Qi [Atmospheric Influence] to move; Jun Huo [Ministerial Fire]'s upright nature guards its position and fulfills the Mandate of Heaven to proclaim the commands of Fire. Because it follows Heaven to the right, it is said: The Sovereign guards his position by his name and receives the mandate; thus it is said that Xiang Huo [Ministerial Fire] is established by its position.) Five and Six combine, and seven hundred and twenty Qi [Atmospheric Influences] make up one Ji [30-year cycle], totaling thirty years; one thousand four hundred and forty Qi [Atmospheric Influences] total sixty years, forming one Zhou [60-year cycle]; deficiency and excess can thereby be seen. (In calendrical calculation, one Qi [Atmospheric Influence] lasts fifteen days. Accumulating these, seven hundred and twenty Qi [Atmospheric Influences] amount to thirty years; one thousand four hundred and forty Qi [Atmospheric Influences] amount to sixty years. The Classic states: When there is surplus coming, what follows is deficiency; when there is deficiency coming, what follows is surplus. Thus, within sixty years, both deficiency and excess become visible. This continues from the previous text, discussing the meaning of mutual induction between Heaven and Earth, and combining it with the numbers of cycles. The upper refers to Heaven; the lower refers to Earth. Mutual induction between Heaven and Earth refers to the Yin of Heaven's rightward rotation, where Yang adds to the Earth below; and the Yin of Earth's leftward rotation, where Yang descends upon Heaven above, thereby inducing each other to govern the steps. The Yin and Yang of Heaven—Wind, Heat, Dryness, Dampness, Cold—are increased by Fire to make six numbers because the Heat in Heaven is divided into Summer-Heat and Fire Qi [Atmospheric Influences], hence the names of the Three Yin and Three Yang are bestowed by Heaven. The Yin and Yang of Earth originally consist of Fire, Earth, Metal, and Water, also increased by Fire to make six numbers because the Fire on Earth is divided into two forms: Jun Huo [Ministerial Fire] and Xiang Huo [Ministerial Fire]. Thus, Growth, Transformation, Storage, and Killing each respond downward. Growth belongs to the Way of Heaven; Storage and Killing belong to the Way of Earth. Heaven's Yang governs generation; within Yang there is Yin, so Yang generates and Yin grows. Earth's Yin governs killing; within Yin there is Yang, so Yang kills and Yin stores. Although Heaven and Earth differ in height, each has its own operation of Yin and Yang. Heaven possesses only Yin, thus it can descend; Earth possesses only Yang, thus it can ascend; therefore they are said to each possess Yin and Yang. Just as Wood, Fire, Earth, Metal, Water, and Fire represent the Yin and Yang of Earth. Growth, Transformation, Storage, and Killing imply that within Yang there is Yin, and within Yin there is Yang. Therefore, to know the Yin and Yang of Heaven and Earth, Heaven's Yin and Yang descend to add to Earth's Qi [Atmospheric Influences], jointly governing the annual movements. Thus, the Qi [Atmospheric Influences] responding to Heaven moves without ceasing. Generally, when Earth governs the annual movements, Jun Huo [Ministerial Fire] does not govern the circulation; only the Five Movements [Five Phases] circulate. Thus, Heaven's Six Qi [Atmospheric Influences] are added, often leaving one year extra every five years to the right, migrating with Earth, moving one position without ceasing. Earth's Yin and Yang ascend to descend upon Heaven, jointly governing the steps. Thus, the Qi [Atmospheric Influences] responding to Earth remain still and guard their positions. Generally, when Earth governs the steps, its Wood, Jun Huo [Ministerial Fire], Xiang Huo [Ministerial Fire], Earth, Metal, and Water are no different; each governs one step to complete a period. Thus, its Six Qi [Atmospheric Influences] descending from Heaven jointly govern, usually for six periods, causing it to return to the beginning in a cycle, governing the steps in a ring and quietly guarding its position. Therefore, the mover governing the annual movements induces the still one governing the steps; the outer rotating upward meets the inner circulating downward. Thus, Yin and Yang interlace, and the changes of increase, decrease, fullness, and emptiness arise. Heaven uses Six as its measure, and Earth uses Five as its system; this is the number of mutual induction between Heaven and Earth. Generally, Heaven's Six Qi [Atmospheric Influences] each govern one year, so six periods complete the cycle. Earth's six positions: Jun Huo [Ministerial Fire] is established by name, and Xiang Huo [Ministerial Fire] by position. Thus, five years form one cycle; Five and Six combine, totaling thirty years as one Ji [30-year cycle], and sixty years as one Zhou [60-year cycle]. Among them, the interlaced Yin and Yang: if the Qi categories are similar, they multiply and increase, becoming the excessive prosperity; if the Qi categories differ, they diminish and reduce, becoming the deficient emptiness. These variations can all be seen.)