黄帝问曰∶天有五行御五位，以生寒暑燥湿风，人有五脏化五气，以生喜怒思忧恐。论言五运相袭而皆治
之，终期之日，周而复始，予已知之矣。愿闻其与三阴三阳之候奈何合之？鬼臾区再拜稽首对曰∶昭乎哉问也。
夫五运阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也，可不通乎？故物生谓之化，
物极谓之变，阴阳不测谓之神，神用无方谓之圣。夫变化之为用也，在天为玄，在人为道，在地为化，化生五
味。道生智，玄生神。神在天为风，在地为木，在天为热，在地为火，在天为湿，在地为土，在天为燥，
在地为金，在天为寒，在地为水。故在天为气，在地成形，形气相感而化生万物矣。然天地者，万物之上下
也。左右者，阴阳之道路也。水火者，阴阳之征兆也。金木者，生成之终始也。气有多少，形有盛衰，上下相
召而损益彰矣。帝曰∶愿闻五运之主时也何如？鬼臾区曰∶五气营运，各终期日，非独主时也。帝曰∶请问其
所谓也。鬼臾区曰∶臣积考《太始天元册》文曰∶太虚寥廓，肇基化元，万物资始，五运终天，布气真灵，总
统坤元，九星悬朗，七曜周旋，曰阴曰阳，曰柔曰刚，幽显既位，寒暑弛张，生生化化，品物咸彰，臣斯十世，
此之谓也。（天元纪大论）
此一章论五运六气之端，变化盛虚之始也。五运者，地之木火土金水，治政令于内者也。三阴三阳者，
天之风热湿燥寒，治政令于外者也。帝问五运相袭而治者，其与三阴三阳外治之候如何合之？鬼臾区答五
运阴阳之治，乃天地之道，万物之纲纪，变化之父母，生杀之本始，神明之府也。故其治也，物生谓之化，
物极谓之变，阴阳莫测之谓神，神用无方谓之圣，其变化神圣谓之用。在天则为风热湿燥寒，三阴三阳之
气，在地则风之气为木，热之气为火，湿之气为土，燥之气为金，寒之气为水，而成五运之形。故在天之
形与地相感而万物育，以为物生之化也。然天地者万物之上下，左右者阴阳之道路，此在天三阴三阳之气，
右旋于外，以加地也。水火者阴阳之征兆，金木者生成之终始，此在地五运之形，左转于内，以临天也。
天上之气有多少，地下之形有盛衰，故天上多少之气，与地下盛衰之形相召而损益彰，以为物极之变也。
其气之多与形之盛相召者益，益为变之盛也。气之少与形之衰相召者损，损为变之虚也。盖物生之化者，
天地之常气，在五运曰平气，在六气曰常化也。物极之变者，天地之变气，在五运曰太过不及，在六气曰
淫胜、反胜、相胜也。其变之盛者，则五运之太过，六气之淫胜也。其变之虚者，则五运之不及，六气之
反胜、相胜也。凡此五运六气，所谓变化盛虚，经后篇千言万语，皆所以反复发明，此四者学人当潜心以
究之也。五运气行，各终期日，非独主时者，言木火土金水治政各终一岁之期日，不独治岁内六步之时令
也。盖经于前篇但论五运，不及六气，但论主时，不及治岁，今始于此篇论五运六气相感相召而治，不独
五运也。次论五运各治一岁，不独主时也。
帝曰∶善。何谓气有多少，形有盛衰？鬼臾区曰∶阴阳之气，各有多少，故曰三阴三阳也。形有盛衰，谓
五行之气，各有太过不及也。故其始也，有余而往，不足随之，不足而往，有余从之，知迎知随，气可与期，
应天为天符，承岁为岁直，三合为治。帝曰∶上下相召奈何？鬼臾区曰∶寒暑燥湿风火，天之阴阳也，三阴三
阳上奉之。木火土金水，地之阴阳也，生长化收藏下应之。天以阳生阴长，地以阳杀阴藏。天有阴阳，地亦
有阴阳。木火土金水，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，应
天之气，动而不息，故五岁而右迁；应地之气，静而守位，故六期而环会。动静相召，上下相临，阴阳相错，
而变由生也。帝曰∶上下周纪，其有数乎？鬼臾区曰∶天以六为节，地以五为制，周天气者，六期为一备；终
地纪者，五岁为一周。君火以明，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，斯皆见矣。帝曰∶夫子之言，上终天气，下毕地纪，可谓悉矣。余愿闻而藏之，
上以治民，下以治身，使百姓昭着，上下和亲，德泽下流，子孙无忧，传之后世，无有终时，可得闻乎？鬼臾
区曰∶至数之机，迫迮以微，其来可见，其往可追，敬之者昌，慢之者亡。无道行私，必得夭殃，谨奉天道，
请言真要。帝曰∶善言始者，必会于终。善言近者，必知其远，是则至数极而道不惑，所谓明矣。愿夫子推而
次之，令有条理，简而不匮，久而不绝，易用难忘，为之纪纲，至数之要，愿尽闻之。鬼臾区曰∶昭乎哉问！
明乎哉道！如鼓之应桴，响之应声也。臣闻之，甲己之岁，土运统之；乙庚之岁，金运统之；丙辛之岁，水运
统之；丁壬之岁，木运统之；戊癸之岁，火运统之。帝曰∶其于三阴三阳，合之奈何？鬼臾区曰∶子午之岁，
上见少阴；丑未之岁，上见太阴；寅申之岁，上见少阳；卯酉之岁，上见阳明；辰戌之岁，上见太阳；巳亥之
岁，上见厥阴。少阴所谓标也，厥阴所谓终也。厥阴之上，风气主之；少阴之上，热气主之；太阴之上，湿气
主之；少阳之上，相火主之；阳明之上，燥气主之；太阳之上，寒气主之，所谓本也，是谓六元。帝曰∶光乎
哉道！明乎哉论！请着之玉版，藏之金匮，署曰天元纪。（天元纪大论）
此一章覆论前章气有多少，形有盛衰，上下相召之义也。阴阳之气，各有多少者，夫三阴三阳之气，各
分多少。阴多者太阴，次少者少阴，又次者厥阴也。阳多者太阳，次少者阳明，又次者少阳也。形有盛衰，
谓五行之治，各有太过不及者，地五运之形，各有盛衰，土有大、少宫，金有大、少商，水有大、少羽，
木有大、少角，火有大、少征，而大者太过，少者不及也。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，上下加临而相召，治岁步也。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，故三阴三阳各上奉之也。地之阴阳，木火土金水，亦增火为六数者，在地之火，分为君相
二形，故生长化收藏各下应之也。其天之阴阳，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，常五岁右余一气，与地迁移一位而动不息也。地之阴阳，
上临天气，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。常六期齐，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，而损益盛虚之变所由生也。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，故六期一备。地之六位，其君火以明，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，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。甲己之岁，土运统之；乙庚之岁，金运统之；丙辛之岁，水运统之；丁
壬之岁，木运统之；戊癸之岁，火运统之；地五位一周之数也。子午之岁，上见少阴热气；丑未之岁，上
见太阴湿气；寅申之岁，上见少阳相火；卯酉之岁，上见阳明燥气；辰戌之岁，上见太阳寒气；巳亥之岁，
上见厥阴风气者，天六期一备之数也。天地之数五，而火热居三，可见天地间热多于寒，火倍于水，而人
之病化从可推也。
黄帝坐明堂，始正天纲，临观八极，考建五常，请天师而问之曰∶论言天地之动静，神明为之纪，阴阳之
升降，寒暑彰其兆。余闻五运之数于夫子，夫子之所言，正五气之各主岁耳。首甲定运，余因论之。鬼臾区曰∶
土主甲己，金主乙庚，水主丙辛，木主丁壬，火主戊癸。子午之上，少阴主之；丑未之上，太阴主之；寅申之
上，少阳主之；卯酉之上，阳明主之；辰戌之上，太阳主之；巳亥之上，厥阴主之。不合阴阳，其故何也？岐
伯曰∶是明道也。此天地之阴阳也。夫推之可数者，人中之阴阳也，然所合，数之可得者也。夫阴阳者，数之
可十，推之可百，数之可千，推之可万。天地阴阳者，不以数推，以象之谓也。帝曰∶愿闻其所始也。岐伯曰∶
昭乎哉问也！臣览《天元册》文，丹天之气经于牛女戊分， 天之气经于心尾己分，苍天之气经于危室
柳鬼，素天之气经于氐亢昴毕，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。夫
候之所始，道之所生，不可不通也。（五营运大论）
此一章覆论前章五运六气所化阴阳之义也。其论五天之象所经星宿为运气之化，皆干与支同属者及连位
者齐化也。土主甲己，及丑未之上太阴主之者， 天之气经于心尾己分之象，而心尾者甲地，己分者中宫，
故甲与五连位，己与未同属，齐化湿土也。金主乙庚，及卯酉之上阳明主之者，素天之气经于亢氐昴毕之
象，而氐亢者乙地，昴毕者庚地，故乙与卯同属，庚与酉同属，齐化燥金也。水主丙辛，及辰戌之上太阳
主之者，玄天之气经于张翼娄胃之象，而张翼者丙地，娄胃者辛地，故丙与辰连位，辛与戌连位，齐化寒
水也。木主丁壬，及巳亥之上厥阴主之者，苍天之气经于危室柳鬼之象，而危室者壬地，柳鬼者丁地，故
壬与亥同属，丁与巳同属，齐化风木也。火主戊癸，及子午之上少阴主之、寅申之上少阳主之者，丹天之
气经于牛女戊分之象，而牛女者癸地，戊分者中宫，故癸与子同属，戌与午连位，齐化火热也。干之甲乙
属木位东，丙丁属火位南，庚辛属金位西，壬癸属水位北，戊己属土位中宫。支之寅卯配甲乙，巳午配丙
丁，申酉配庚辛，亥子配壬癸。辰位东南，未位西南，戌位西北，丑位东北，为四维，属戊己。故乙卯同
属木，丁巳同属火，己未同属土，庚酉同属金，壬癸亥子同属水也。甲寅位东之首，癸丑位北方尾，而甲
丑连位，癸寅连位也。丙位南之首，辰位东之尾，而丙辰连位也。戌己位木火金水中间，在天地为门户，
在四时为长夏，南连午，西连申，而戊己午申连位，故戊己无方位，而经独言戊分己分者，表章之也。辛
戌皆位酉之尾，而辛戌连位也。独戊火连申夹未土于中，癸火连寅夹丑土于中者，盖湿土在中，火游行其
间，在天居土前，在地居土后，而土火常相混也，故土旺长夏火热之内。丹溪深悟此理，发明湿热相火为
病十居八九，及有湿郁生热，热久生湿之论，良以此也。其五天之象所经星宿分野，独当五运之干位，不
及六气之支位者，盖干之与支，即根本之与枝叶，经言干则支在其中矣。故其化皆干与支之同属者，连位
齐化者，是根本与枝叶同化者也。或曰近世独以五运之化为出五天之象；六气之化不言五天之象，但将正
化对化立说。以土正化于未，对化于丑；金正化于酉，对化于卯；水正化于戌，对化于辰；木正化于亥，
对化于巳；君火正化于午，对化于子；相火正化于寅，对化于申。又以未酉戌亥午寅之正化为实，无胜复；
丑卯辰巳子申之对化为虚，有胜复。今子所释经文，一以运气之化，皆出五天之气，与彼说异者，何也？
曰∶经旨皎如日星，好事者凿此正化对化之说也。谨按经文帝悉陈五运之干，六气之支，一并设问，
非独问五运，不及六气也。岐伯之答，亦以五天之象所经星宿，一并答五运之干六气之支，非独答五运
而分出六支不答也。今何为不究经旨，擅将运气分作二义，妄撰正化对化异说，上乱圣经，下惑后学，
而作轩岐之罪人也。至于胜复之说，经但以子午寅申辰戌六岁之纪，气化大而先天无胜复，未闻未酉
亥气化少者为实无胜复。以丑未卯酉巳亥六岁之纪气化少而后天有胜复，未闻子辰申气化大者为虚有
胜复也。
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帝曰∶善。论言天地者，万物之上下；左右者，阴阳之道路。未知其所谓也？岐伯曰∶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，左少阳右少阴；见少阳，左阳明右太阴；见阳明，左太阳右少阳；见太阳，左厥阴右阳明。所谓面
北而命其位，言其见也。帝曰∶何谓下？岐伯曰∶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。上下相遘，寒暑相临，气相得则和，不相得则病。帝曰∶气不相得而病者何也？
黄帝问道：天有五行，统御五个方位，从而产生寒、暑、燥、湿、风；人有五脏，化生五气，从而产生喜、怒、思、忧、恐。医经上说，五运（木、火、土、金、水五种气候的运行变化）相互承袭而主司各时，到一个周期结束时，又周而复始，我已经知道了。但我希望了解它与三阴三阳（少阴、太阴、少阳、阳明、太阳、厥阴六种阴阳之气）的候象是如何结合的？鬼臾区拜了两拜并叩头回答说：问得真高明啊！
那五运和阴阳，是天地运行的规律，万物的纲纪，变化的根源，生杀的根本，神明产生的处所，怎能不通晓呢？所以万物生长叫做“化”，事物发展到极点叫做“变”，阴阳变化不可预测叫做“神”，神妙运用没有固定模式叫做“圣”。那变化的作用，在天表现为玄妙，在人表现为道，在地表现为生化，生化出五味。道产生智慧，玄妙产生神灵。神灵在天表现为风，在地表现为木；在天表现为热，在地表现为火；在天表现为湿，在地表现为土；在天表现为燥，在地表现为金；在天表现为寒，在地表现为水。所以在天的是气，在地的是形，形与气相互感应而化生出万物。然而，天在上，地在下，这是万物的上下位置。左和右，是阴阳运行的道路。水和火，是阴阳的征兆。金和木，是生成过程的终始。气有多寡之分，形有盛衰之别，上下相互感召，损益的情况就显现出来了。
黄帝说：我希望了解五运主司时令是怎样的？鬼臾区说：五气营运，各自完成一个周期的时日，并不只是主司时令。黄帝说：请问这是什么意思？鬼臾区说：臣多次考察《太始天元册》的经文说：太空辽阔广阔，开始奠定化生的本源，万物以此开始，五运终始于天，布散真气灵机，总领大地本源，九星高悬明朗，七曜（日、月及五星）旋转运行，分出阴和阳，分出柔和刚，幽暗与显明各有定位，寒暑交替张弛，生生不息，各类事物都显著呈现，臣世世代代都是这样理解的。（出自《素问·天元纪大论》）
这一章论述五运六气的开端，以及变化盛虚的开始。五运，是指地上的木、火、土、金、水，它们在内部治理政令。三阴三阳，是指天上的风、热、湿、燥、寒，它们在外部治理政令。黄帝问五运相互承袭而治理，它们与三阴三阳在外部治理的候象如何结合？鬼臾区回答五运阴阳的治理，乃是天地的规律，万物的纲纪，变化的根源，生杀的根本，神明产生的处所。所以它的治理，万物生长叫做化，事物极点叫做变，阴阳不可测度叫做神，神用没有固定方术叫做圣，这种变化神圣的作用称为“用”。在天就是风、热、湿、燥、寒，即三阴三阳之气；在地则风之气化为木，热之气化为火，湿之气化为土，燥之气化为金，寒之气化为水，从而形成五运的形态。所以在天的形与地相互感应而万物养育，作为万物生长的化。然而天地是万物的上下，左右是阴阳的道路，这是在天的三阴三阳之气，向右旋转于外，以加临于地。水火是阴阳的征兆，金木是生成的终始，这是在地的五运之形，向左旋转于内，以临视于天。天上的气有多寡，地下的形有盛衰，所以天上多寡的气，与地下盛衰的形相互感召，损益就显现了，作为事物极点的变。其气之多与形之盛相互感召的是“益”，益是变的盛大。气之少与形之衰相互感召的是“损”，损是变的虚弱。大概万物生长的化，是天地的常气，在五运称为平气，在六气称为常化。事物极点的变，是天地的变气，在五运称为太过和不及，在六气称为淫胜、反胜、相胜。其变的盛大，则是五运的太过，六气的淫胜。其变的虚弱，则是五运的不及，六气的反胜、相胜。凡此五运六气，所谓变化盛虚，经文后篇千言万语，都是为了反复阐明这四点，学习者应当潜心研究它。五运气行，各自完成一个周期的时日，并不只是主司时令，是说木、火、土、金、水治理政令各自完成一年的时日，不只是治理岁内六步的时令。因为经文在前篇只论五运，不及六气，只论主时，不及治岁，现在才在此篇论五运六气相互感召而治理，不只是五运。其次论五运各自治理一年，不只是主时。
黄帝说：好。什么叫气有多少，形有盛衰？鬼臾区说：阴阳之气，各自有多寡，所以叫三阴三阳。形有盛衰，是说五行之气，各自有太过和不及。所以开始时，有余而来，不足随之；不足而来，有余跟随。知道迎接和跟随，气就可以预测了。应合天道的是天符，承接岁气的是岁直，三者相合为治。黄帝说：上下相互感召是怎样的？鬼臾区说：寒、暑、燥、湿、风、火，是天的阴阳，由三阴三阳在上奉承。木、火、土、金、水，是地的阴阳，由生长、化、收藏在下应合。天以阳生阴长，地以阳杀阴藏。天有阴阳，地也有阴阳。木、火、土、金、水，是地的阴阳，对应生长化收藏，所以阳中有阴，阴中有阳。所以想要了解天地的阴阳，应天之气动而不停息，所以五年向右迁移；应地之气静而守位，所以六年一个循环会合。动与静相互感召，上与下相互临视，阴阳交错，变化由此产生。
黄帝说：上下周年的纪数，有定数吗？鬼臾区说：天以六为节律，地以五为制度，周遍天气，六个周期为一个备数；终结地纪，五年为一个周。君火以明，相火以位，五与六相合，七百二十个气为一纪，共三十年；一千四百四十个气，共六十年，为一个周。不及和太过，都可以从这里看到了。黄帝说：先生的话，上终天气，下毕地纪，可以说很详尽了。我希望听闻并珍藏它，上用来治理百姓，下用来修养自身，使百姓昭著，上下和睦亲近，恩泽下流，子孙无忧，传给后世，没有终结的时候，可以听一听吗？鬼臾区说：至数的机理，紧迫而微妙，它的来去可以追踪，恭敬对待它就昌盛，轻慢它就灭亡。不行正道而徇私，必定得到早亡的灾殃，谨奉天道，请允许我讲主要的要点。黄帝说：善于谈论开始的，一定会归结于结束。善于谈论近的，一定知道远的，这就是至数穷尽而道不迷惑，所说的明白。希望先生推演并依次排列，使其有条理，简明而不匮乏，持久而不间断，容易使用且难忘，作为纪纲，至数的要点，希望能全部听到。鬼臾区说：问得真高明啊！道理真明白啊！就像鼓槌击鼓一样应验，声音回应响声一样。臣听说，甲己之年，土运统管；乙庚之年，金运统管；丙辛之年，水运统管；丁壬之年，木运统管；戊癸之年，火运统管。黄帝说：它们与三阴三阳如何结合？鬼臾区说：子午之年，上见少阴；丑未之年，上见太阴；寅申之年，上见少阳；卯酉之年，上见阳明；辰戌之年，上见太阳；巳亥之年，上见厥阴。少阴是标，厥阴是终。厥阴之上，风气主之；少阴之上，热气主之；太阴之上，湿气主之；少阳之上，相火主之；阳明之上，燥气主之；太阳之上，寒气主之，这叫本，称为六元。黄帝说：道真光明啊！论述真明白啊！请刻在玉版上，藏在金匮中，题名为天元纪。（出自《素问·天元纪大论》）
这一章再次论述前章气有多少、形有盛衰、上下相召的含义。阴阳之气，各自有多寡，是三阴三阳之气，各自分多少。阴多的是太阴，次少的是少阴，再次是厥阴。阳多的是太阳，次少的是阳明，再次是少阳。形有盛衰，是说五行的治理，各自有太过和不及，地五运的形，各自有盛衰，土有大宫、少宫，金有大商、少商，水有大羽、少羽，木有大角、少角，火有大征、少征，大的就是太过，小的就是不及。上下相召，是天向右旋转的阴阳，加临于地下，地向左旋转的阴阳，临视于天上，上下加临而相召，治理岁步。天的阴阳，风、热、燥、湿、寒，又增加火为六数，是因为在天的热分为暑、火二气，所以三阴三阳各自上奉承它。地的阴阳，木、火、土、金、水，也增加火为六数，是因为在地的火，分为君、相二形，所以生长化收藏各自下应合它。天的阴阳，下加地气，共治岁，那么应天之气动而不停息。因为地治岁，君火不主运，只有五运循环，所以天之六气加之，常五年右余一气，与地迁移一位而动不息。地的阴阳，上临天气，共治步，那么应地之气静而守位。因为地治步，其木、君火、相火、土、金、水无不同，都各自主一步以终期，所以上临天之六气共治。常六个周期齐备，周而复始于开始，治步环会而静守位。所以治岁的动者与治步的静者相召，外旋上的与内运下的相临，则阴阳交错，损益盛虚的变化由此产生。天以六为节，地以五为制，是上下相召的数。因为天之六气，各治一岁，所以六期一备。地的六位，君火以明，相火以位，所以五岁一周。五六相合，共三十年为一纪，六十年为一周，其间相错的阴，或气类同多而益为太过之盛的，或气类异少而损为不及之虚的，都可以看到其变化。甲己之年，土运统管；乙庚之年，金运统管；丙辛之年，水运统管；丁壬之年，木运统管；戊癸之年，火运统管，这是地五位一周的数。子午之年，上见少阴热气；丑未之年，上见太阴湿气；寅申之年，上见少阳相火；卯酉之年，上见阳明燥气；辰戌之年，上见太阳寒气；巳亥之年，上见厥阴风气，这是天六期一备的数。天地之数五，而火热居三，可见天地间热多于寒，火倍于水，而人的病化可以据此推断。
黄帝坐在明堂，开始端正天纲，临观八方，考建五常，请教天师并问道：医经说天地的动静，神明为之纪纲，阴阳的升降，寒暑彰显其征兆。我从先生那里听闻五运的数，先生所说的，只是正五气各主一岁罢了。从甲开始定运，我因此论述它。鬼臾区说：土主甲己，金主乙庚，水主丙辛，木主丁壬，火主戊癸。子午之上，少阴主之；丑未之上，太阴主之；寅申之上，少阳主之；卯酉之上，阳明主之；辰戌之上，太阳主之；巳亥之上，厥阴主之。这与阴阳不合，原因是什么？岐伯说：这是明白的道理。这是天地的阴阳。那些可以推计数量的，是人中的阴阳，然而所结合的，是数量可以得到的。阴阳，数可以推到十，推可以推到百，数可以推到千，推可以推到万。天地的阴阳，不以数推，而以象来说明。黄帝说：希望了解它们的开始。岐伯说：问得真高明啊！臣阅览《天元册》经文，丹天之气经过牛宿、女宿和戊分，苍天之气经过心宿、尾宿和己分，苍天之气经过危宿、室宿、柳宿、鬼宿，素天之气经过氐宿、亢宿、昴宿、毕宿，玄天之气经过张宿、翼宿、娄宿、胃宿。所谓戊己分，是指奎宿、壁宿、角宿、轸宿，这是天地的门户。观察的起始，道的产生，不能不通晓。（出自《素问·五运行大论》）
这一章再次论述前章五运六气所化的阴阳含义。其论五天之象所经过的星宿为运气之化，都是干与支同属的以及连位的共同气化。土主甲己，及丑未之上太阴主之，是苍天之气经过心尾己分之象，而心尾是甲地，己分是中宫，所以甲与五连位，己与未同属，共同化生湿土。金主乙庚，及卯酉之上阳明主之，是素天之气经过亢氐昴毕之象，而氐亢是乙地，昴毕是庚地，所以乙与卯同属，庚与酉同属，共同化生燥金。水主丙辛，及辰戌之上太阳主之，是玄天之气经过张翼娄胃之象，而张翼是丙地，娄胃是辛地，所以丙与辰连位，辛与戌连位，共同化生寒水。木主丁壬，及巳亥之上厥阴主之，是苍天之气经过危室柳鬼之象，而危室是壬地，柳鬼是丁地，所以壬与亥同属，丁与巳同属，共同化生风木。火主戊癸，及子午之上少阴主之、寅申之上少阳主之，是丹天之气经过牛女戊分之象，而牛女是癸地，戊分是中宫，所以癸与子同属，戌与午连位，共同化生火热。天干之甲乙属木位东，丙丁属火位南，庚辛属金属西，壬癸属水位北，戊己属土位中宫。地支之寅卯配甲乙，巳午配丙丁，申酉配庚辛，亥子配壬癸。辰位东南，未位西南，戌位西北，丑位东北，为四维，属戊己。所以乙卯同属木，丁巳同属火，己未同属土，庚酉同属金，壬癸亥子同属水。甲寅位东之首，癸丑位北方尾，而甲丑连位，癸寅连位。丙位南之首，辰位东之尾，而丙辰连位。戌己位木火金水中间，在天地为门户，在四时为长夏，南连午，西连申，而戊己午申连位，所以戊己无方位，而经文独言戊分己分，是为了表彰它。辛戌皆位酉之尾，而辛戌连位。独戊火连申夹未土于中，癸火连寅夹丑土于中，大概湿土在中，火游行其间，在天居土前，在地居土后，而土火常相混，所以土旺于长夏火热之内。朱丹溪深刻领悟这个道理，发明湿热相火致病十居八九，以及有湿郁生热，热久生湿的论述，确实是因为这个原因。其五天之象所经过的星宿分野，独当五运的干位，不及六气的支位，大概干与支，即根本与枝叶，经文言干则支在其中了。所以其化都是干与支的同属者，连位齐化者，是根本与枝叶同化。有人说近世独以五运之化出于五天之象；六气之化不言五天之象，但将正化对化立说。以土正化于未，对化于丑；金正化于酉，对化于卯；水正化于戌，对化于辰；木正化于亥，对化于巳；君火正化于午，对化于子；相火正化于寅，对化于申。又以未酉戌亥午寅之正化为实，无胜复；丑卯辰巳子申之对化为虚，有胜复。现在您解释经文，一概以运气之化，都出于五天之气，与彼说不同，为什么呢？回答说：经旨皎洁如日月星辰，好事者凿出此正化对化之说。谨按经文，皇帝悉陈五运之干，六气之支，一并设问，并非独问五运，不及六气。岐伯的回答，也以五天之象所经星宿，一并答五运之干六气之支，并非独答五运而分出六支不答。现在为什么不探究经旨，擅自将运气分作二义，妄撰正化对化异说，上乱圣经，下惑后学，成为轩辕岐伯的罪人。至于胜复之说，经文只以子午寅申辰戌六岁之纪，气化大而先天无胜复，没听说未酉亥气化少者为实无胜复。以丑未卯酉巳亥六岁之纪气化少而后天有胜复，没听说子辰申气化大者为虚有胜复。
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黄帝说：好。医经说天地者，万物之上下；左右者，阴阳之道路。不知道这是什么意思？岐伯说：所谓上下，是岁上下见阴阳所在。左右，凡是上见厥阴，左少阴右太阳；见少阴，左太阴右厥阴；见太阴，左少阳右少阴；见少阳，左阳明右太阴；见阳明，左太阳右少阳；见太阳，左厥阴右阳明。所谓面北而命其位，说的是所见的位置。黄帝说：什么叫下？岐伯说：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，说的是所见的位置。上下相遇，寒暑相临，气相得则和，不相得则病。黄帝说：气不相得而生病是怎么回事？
Huangdi asked, saying: Heaven has the Five Phases (Wu Xing) that govern the five positions, thereby generating cold, heat, dryness, dampness, and wind. Man has the Zang Organs (Five Viscera) that transform into Five Qi (Five Energies), thereby generating joy, anger, worry, grief, and fear. Medical classics state that the Five Movements (Wu Yun - the cyclical movement of Wood, Fire, Earth, Metal, and Water) succeed each other and govern their respective times; at the end of a cycle, they repeat indefinitely. I already understand this. I wish to hear how they combine with the phenomena of the Three Yin and Three Yang (San Yin San Yang - Shaoyin, Taiyin, Shaoyang, Yangming, Taiyang, Jueyin). Guiyuzhou bowed twice and kowtowed, replying: What an insightful question!
The Five Movements and Yin-Yang are the Way of Heaven and Earth, the general principles of all things, the parents of change, the origin of life and death, and the repository of spiritual illumination. How could one not understand them? Therefore, the generation of things is called "Transformation" (Hua); when things reach their extreme, it is called "Change" (Bian); the unpredictability of Yin and Yang is called "Spirit" (Shen); the unbounded application of Spirit is called "Sagehood" (Sheng). The function of change manifests in Heaven as Mystery (Xuan), in Man as the Dao, and on Earth as Transformation (Hua), which generates the Five Flavors. The Dao generates wisdom; Mystery generates Spirit. Spirit in Heaven manifests as Wind, on Earth as Wood; Heat on Heaven, Fire on Earth; Dampness on Heaven, Earth on Earth; Dryness on Heaven, Metal on Earth; Cold on Heaven, Water on Earth. Thus, what is in Heaven is Qi (Energy), and what is on Earth is Form (Xing). When Form and Qi interact, all things are generated. However, Heaven and Earth are the upper and lower of all things. Left and Right are the pathways of Yin and Yang. Water and Fire are the omens of Yin and Yang. Metal and Wood are the beginning and end of generation and completion. Qi has degrees of abundance and scarcity; Form has phases of prosperity and decline. The mutual attraction between upper and lower reveals gain and loss.
Huangdi said: I wish to hear how the Five Movements govern the seasons. Guiyuzhou said: The Five Qi circulate and operate, completing their cycles over specific periods; they do not merely govern the seasonal intervals. Huangdi said: Please explain what you mean. Guiyuzhou said: This servant has repeatedly examined the text of the *Taishi Tianyuan Ce*, which states: The Great Void is vast and empty, establishing the source of transformation. All things begin from it. The Five Movements complete their course in Heaven, distributing true spiritual Qi, commanding the Kun Yuan (Earthly Origin). The Nine Stars hang bright, the Seven Luminaries (Sun, Moon, and five planets) revolve. There is Yin and Yang, softness and hardness. The hidden and the manifest have their places; cold and heat expand and contract. Life generates life, transformation transforms transformation; all kinds of things become distinct. My ancestors and I have understood this for ten generations. (From *Suwen: Tianyuanji Dalun*)
This chapter discusses the beginning of the Five Movements and Six Qi, and the start of changes in prosperity and deficiency. The Five Movements refer to Wood, Fire, Earth, Metal, and Water on Earth, governing policies internally. The Three Yin and Three Yang refer to Wind, Heat, Dampness, Dryness, and Cold in Heaven, governing policies externally. Huangdi asked how the succession and governance of the Five Movements combine with the external phenomena of the Three Yin and Three Yang. Guiyuzhou answered that the governance of the Five Movements and Yin-Yang is the Way of Heaven and Earth, the general principles of all things, the parents of change, the origin of life and death, and the repository of spiritual illumination. Thus, in its governance, the generation of things is called Transformation; the extremity of things is called Change; the unpredictability of Yin and Yang is called Spirit; the unbounded use of Spirit is called Sagehood. This transformative and spiritual function is termed "Use." In Heaven, there is Wind, Heat, Dampness, Dryness, and Cold, which are the Qi of the Three Yin and Three Yang. On Earth, the Qi of Wind becomes Wood, Heat becomes Fire, Dampness becomes Earth, Dryness becomes Metal, and Cold becomes Water, forming the shapes of the Five Movements. Thus, the forms in Heaven interact with Earth to nurture all things, serving as the Transformation of life's generation. Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang. The Qi of the Three Yin and Three Yang in Heaven rotates rightward externally to overlay the Earth. Water and Fire are the omens of Yin and Yang; Metal and Wood are the beginning and end of generation. The forms of the Five Movements on Earth rotate leftward internally to oversee Heaven. The Qi in Heaven has abundance and scarcity; the Form on Earth has prosperity and decline. Thus, the abundant/scarcity Qi in Heaven and the prosperous/declining Form on Earth attract each other, revealing gain and loss, constituting the Change at the extremity. When abundant Qi and prosperous Form attract, it is "Gain," representing vigorous Change. When scarce Qi and declining Form attract, it is "Loss," representing deficient Change. The Transformation of life's generation is the constant Qi of Heaven and Earth; in the Five Movements, it is called Balanced Qi (Ping Qi); in the Six Qi, it is called Normal Transformation (Chang Hua). The Change at the extremity is the variable Qi of Heaven and Earth; in the Five Movements, it is called Excess (Tai Guo) and Deficiency (Bu Ji); in the Six Qi, it is called Hyperactivity (Yin Sheng), Counter-attack (Fan Sheng), and Mutual Overcoming (Xiang Sheng). Vigorous Change corresponds to Excess in Five Movements and Hyperactivity in Six Qi. Deficient Change corresponds to Deficiency in Five Movements and Counter-attack/Mutual Overcoming in Six Qi. Regarding these Five Movements and Six Qi, known as changes in prosperity and deficiency, the subsequent chapters of the classic use thousands of words to repeatedly elucidate these four points. Students should study them deeply. The Five Movements' Qi moves, completing its cycle; it does not merely govern seasons. It means Wood, Fire, Earth, Metal, and Water govern for a full year, not just the six steps within the year. The earlier chapter discussed only Five Movements, not Six Qi; only governing seasons, not governing the year. Now, this chapter discusses the mutual interaction and governance of Five Movements and Six Qi, not just Five Movements. Secondly, it discusses how each of the Five Movements governs a year, not just seasons.
Huangdi said: Good. What is meant by Qi having abundance and scarcity, and Form having prosperity and decline? Guiyuzhou said: Yin and Yang Qi each have degrees of abundance, hence the name Three Yin and Three Yang. Form having prosperity and decline refers to the Five Phases' Qi, each having Excess and Deficiency. At the beginning, if there is surplus coming, deficiency follows; if deficiency comes, surplus follows. Knowing the arrival and following, one can predict the Qi. Matching Heaven is called Tian Fu (Heaven符); receiving the Year is called Sui Zhi (Year Straight); the combination of three is called Zhi (Governance). Huangdi said: How do Upper and Lower attract each other? Guiyuzhou said: Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin and Yang of Heaven, supported by the Three Yin and Three Yang above. Wood, Fire, Earth, Metal, and Water are the Yin and Yang of Earth, responded to by Growth, Flourishing, Transformation, and Storage below. Heaven uses Yang to generate and Yin to grow; Earth uses Yang to kill and Yin to store. Heaven has Yin and Yang; Earth also has Yin and Yang. Wood, Fire, Earth, Metal, and Water are the Yin and Yang of Earth, corresponding to Growth, Flourishing, Transformation, and Storage. Thus, Yang contains Yin, and Yin contains Yang. To know the Yin and Yang of Heaven and Earth: Heaven's Qi moves and does not rest, so it shifts rightward every five years. Earth's Qi is still and holds its position, so it completes a cycle every six years. Movement and stillness attract each other; Upper and Lower overlook each other; Yin and Yang interlace; thus, change arises.
Huangdi said: Is there a numerical count for the cycles of Upper and Lower? Guiyuzhou said: Heaven uses six as the rhythm; Earth uses five as the system. Completing Heaven's Qi, six periods make one preparation; Ending Earth's Record, five years make one cycle. Jun Huo (Ministerial Fire) illuminates; Xiang Huo (Ministerial Fire) takes its place. Five and Six combined yield 720 Qi units for one Ji (Epoch), totaling 30 years; 1440 Qi units total 60 years for one Zhou (Cycle). Deficiency and Excess are all visible here. Huangdi said: Your words cover Heaven's Qi to the end and Earth's Record completely; they are thorough. I wish to hear them and preserve them, to govern the people above and cultivate myself below, making the people clear, harmonizing upper and lower, letting virtue flow down, ensuring no worries for descendants, passing it to future generations without end. May I hear it? Guiyuzhou said: The mechanism of the Ultimate Number is urgent and subtle. Its coming can be seen; its going can be traced. Respect it, and you prosper; slight it, and you perish. Acting selfishly without the Dao leads to premature disaster. Reverently following the Heavenly Dao, please allow me to speak the essentials. Huangdi said: One who speaks well of the beginning must converge on the end. One who speaks well of the near must know the far. This is the Ultimate Number exhausted and the Dao not confused, which is called clarity. I wish you to deduce and arrange them, making them orderly, concise yet sufficient, enduring yet uninterrupted, easy to use and remember, serving as a guideline. I wish to hear the essentials of the Ultimate Number completely. Guiyuzhou said: What an insightful question! How clear is the Dao! Like a drum responding to a beat, or an echo responding to a sound. I have heard: In years of Jia and Ji, Earth Movement governs; Yi and Geng, Metal Movement; Bing and Xin, Water Movement; Ding and Ren, Wood Movement; Wu and Gui, Fire Movement. Huangdi said: How do they combine with the Three Yin and Three Yang? Guiyuzhou said: In Zi and Wu years, Shaoyin appears above; Chou and Wei, Taiyin; Yin and Shen, Shaoyang; Mao and You, Yangming; Chen and Xu, Taiyang; Si and Hai, Jueyin. Shaoyin is the Mark (Biao); Jueyin is the End. Above Jueyin, Wind Qi governs; above Shaoyin, Heat Qi; above Taiyin, Dampness Qi; above Shaoyang, Ministerial Fire Qi; above Yangming, Dryness Qi; above Taiyang, Cold Qi. This is called the Root (Ben), known as the Six Primals (Liu Yuan). Huangdi said: How glorious is the Dao! How clear is the discussion! Please inscribe it on jade plates, store it in golden caskets, and title it Tianyuan Ji. (From *Suwen: Tianyuanji Dalun*)
This chapter reiterates the meaning of Qi having abundance/scarcity, Form having prosperity/decline, and the mutual attraction of Upper and Lower from the previous chapter. Yin and Yang Qi each have degrees of abundance: among the Three Yin, Taiyin has the most, Shaoyin less, and Jueyin least. Among the Three Yang, Taiyang has the most, Yangming less, and Shaoyang least. Form having prosperity and decline refers to the governance of the Five Phases, each having Excess and Deficiency. The forms of the Five Movements on Earth have prosperity and decline: Earth has Da Gong (Great Palace) and Shao Gong; Metal has Da Shang and Shao Shang; Water has Da Yu and Shao Yu; Wood has Da Jue and Shao Jue; Fire has Da Zhi and Shao Zhi. Da represents Excess; Shao represents Deficiency. Upper and Lower mutual attraction means Heaven's Yin/Yang rotating right overlays Earth, and Earth's Yin/Yang rotating left oversees Heaven. They overlap and attract, governing the year steps. Heaven's Yin/Yang includes Wind, Heat, Dryness, Dampness, Cold, plus Fire as the sixth number, because Heat in Heaven is divided into Summer Heat and Fire, so the Three Yin and Three Yang support them. Earth's Yin/Yang includes Wood, Fire, Earth, Metal, Water, plus Fire as the sixth number, because Fire on Earth is divided into Jun (Ruler) and Xiang (Minister), so Growth, Flourishing, Transformation, and Storage respond to them. When Heaven's Yin/Yang overlays Earth's Qi to govern the year, Heaven's Qi moves incessantly. Since Earth's governance of the year does not let Jun Huo govern the movement, but only the Five Movements cycle, Heaven's Six Qi are added, usually leaving one Qi extra after five years to the right, moving with Earth. When Earth's Yin/Yang oversees Heaven's Qi to govern the steps, Earth's Qi is still and holds its position. Since Earth's governance of steps treats Wood, Jun Huo, Xiang Huo, Earth, Metal, and Water equally, each governing one step to completion, the six Qi of Heaven oversee them together. Usually, six periods align, returning to the start, governing steps in a cycle while holding position still. Thus, the moving governance of the year and the still governance of the steps attract; the outer rotating upper and inner circulating lower overlook each other; Yin and Yang interlace; thus, changes of gain/loss and prosperity/deficiency arise. Heaven uses six as the rhythm, Earth uses five as the system; this is the number of mutual attraction. Heaven's Six Qi each govern one year, so six periods prepare one cycle. Earth's six positions, with Jun Huo illuminating and Xiang Huo taking place, complete a cycle in five years. Five and Six combine for 30 years as one Ji, 60 years as one Zhou. The interlaced Yin may have similar Qi classes multiplying to create Excess vigor, or different Qi classes diminishing to create Deficiency void; these changes are visible. Jia/Ji years governed by Earth Movement; Yi/Geng by Metal; Bing/Xin by Water; Ding/Ren by Wood; Wu/Gui by Fire; this is the number of Earth's five positions completing a cycle. Zi/Wu years seeing Shaoyin Heat above; Chou/Wei seeing Taiyin Dampness; Yin/Shen seeing Shaoyang Ministerial Fire; Mao/You seeing Yangming Dryness; Chen/Xu seeing Taiyang Cold; Si/Hai seeing Jueyin Wind; this is the number of Heaven's six periods preparing one cycle. The number of Heaven and Earth is five, but Fire and Heat occupy three. Thus, Heat exceeds Cold in Heaven and Earth, and Fire doubles Water. Human disease transformations can be inferred from this.
Huangdi sat in the Ming Tang, rectifying the Heavenly Net, observing the eight extremes, examining and establishing the Five Constants. He asked the Heavenly Teacher: Classics say the movement and stillness of Heaven and Earth are recorded by Spirit and Illumination; the rise and fall of Yin and Yang are signaled by Cold and Heat. I heard the numbers of Five Movements from the Master, but what he said only concerned the Five Qi governing each year separately. Starting with Jia to determine the Movement, I discuss it further. Guiyuzhou said: Earth governs Jia and Ji; Metal governs Yi and Geng; Water governs Bing and Xin; Wood governs Ding and Ren; Fire governs Wu and Gui. Above Zi and Wu, Shaoyin governs; above Chou and Wei, Taiyin; above Yin and Shen, Shaoyang; above Mao and You, Yangming; above Chen and Xu, Taiyang; above Si and Hai, Jueyin. Why does this not conform to Yin and Yang? Qibo said: This is a clear principle. This is the Yin and Yang of Heaven and Earth. Those that can be counted are the Yin and Yang within humans, which can be matched numerically. Yin and Yang can be counted to ten, deduced to a hundred, counted to a thousand, deduced to ten thousand. The Yin and Yang of Heaven and Earth are not deduced by numbers, but by images (Xiang). Huangdi said: I wish to hear their origin. Qibo said: What an insightful question! I have read the *Tianyuan Ce*: Dan Tian (Red Heaven) Qi passes through Niu, Nü, and Wu Fen; Cang Tian (Green Heaven) Qi passes through Xin, Wei, and Ji Fen; Cang Tian Qi passes through Wei, Shi, Liu, and Gui; Su Tian (White Heaven) Qi passes through Di, Kang, Mao, and Bi; Xuan Tian (Black Heaven) Qi passes through Zhang, Yi, Lou, and Wei. Wu and Ji Fen refer to Kui, Bi, Jiao, and Zhen, which are the gates of Heaven and Earth. The beginning of observation is the birth of the Dao; one cannot fail to understand this. (From *Suwen: Wuyunxing Dalun*)
This chapter reiterates the meaning of Yin and Yang transformed by the Five Movements and Six Qi from the previous chapter. It discusses the stars passed by the images of the Five Heavens as the transformation of Luck and Qi, where the Heavenly Stems and Earthly Branches belonging to the same category or adjacent positions undergo unified transformation. Earth governs Jia and Ji, and Taiyin governs above Chou and Wei. This corresponds to Cang Tian Qi passing through Xin, Wei, and Ji Fen. Xin and Wei belong to Jia's location; Ji Fen belongs to the Central Palace. Thus, Jia connects with Five, and Ji shares affiliation with Wei, jointly transforming into Wet Earth. Metal governs Yi and Geng, and Yangming governs above Mao and You. This corresponds to Su Tian Qi passing through Kang, Di, Mao, and Bi. Kang and Di belong to Yi's location; Mao and Bi belong to Geng's location. Thus, Yi shares affiliation with Mao, and Geng with You, jointly transforming into Dry Metal. Water governs Bing and Xin, and Taiyang governs above Chen and Xu. This corresponds to Xuan Tian Qi passing through Zhang, Yi, Lou, and Wei. Zhang and Yi belong to Bing's location; Lou and Wei belong to Xin's location. Thus, Bing connects with Chen, and Xin with Xu, jointly transforming into Cold Water. Wood governs Ding and Ren, and Jueyin governs above Si and Hai. This corresponds to Cang Tian Qi passing through Wei, Shi, Liu, and Gui. Wei and Shi belong to Ren's location; Liu and Gui belong to Ding's location. Thus, Ren shares affiliation with Hai, and Ding with Si, jointly transforming into Wind Wood. Fire governs Wu and Gui, and Shaoyin governs above Zi and Wu, Shaoyang above Yin and Shen. This corresponds to Dan Tian Qi passing through Niu, Nü, and Wu Fen. Niu and Nü belong to Gui's location; Wu Fen belongs to the Central Palace. Thus, Gui shares affiliation with Zi, and Xu connects with Wu, jointly transforming into Hot Fire. Heavenly Stems Jia and Yi belong to Wood, East; Bing and Ding to Fire, South; Geng and Xin to Metal, West; Ren and Gui to Water, North; Wu and Ji to Earth, Central Palace. Earthly Branches Yin and Mao pair with Jia and Yi; Si and Wu with Bing and Ding; Shen and You with Geng and Xin; Hai and Zi with Ren and Gui. Chen is Southeast; Wei is Southwest; Xu is Northwest; Chou is Northeast; these are the Four Dimensions, belonging to Wu and Ji. Thus, Yi and Mao share Wood; Ding and Si share Fire; Ji and Wei share Earth; Geng and You share Metal; Ren, Gui, Hai, and Zi share Water. Jia Yin is the head of the East; Gui Chou is the tail of the North; Jia and Chou connect; Gui and Yin connect. Bing is the head of the South; Chen is the tail of the East; Bing and Chen connect. Xu and Ji are in the middle of Wood, Fire, Metal, and Water; in Heaven and Earth, they are the gates; in the Four Seasons, they are Late Summer; South connects to Wu, West connects to Shen; Wu, Ji, Wu, and Shen connect. Thus, Wu and Ji have no fixed direction, and the text mentions only Wu Fen and Ji Fen to highlight them. Xin and Xu are both at the tail of You, and Xin and Xu connect. Only Wu Fire connects to Shen, sandwiching Wei Earth in the middle; Gui Fire connects to Yin, sandwiching Chou Earth in the middle. This is because Wet Earth is in the center, Fire travels between them. In Heaven, Fire precedes Earth; on Earth, Fire follows Earth; Earth and Fire often mix. Thus, Earth prospers in the heat of Late Summer. Zhu Danxi deeply comprehended this principle, expounding that damp-heat and ministerial fire cause eighty to ninety percent of diseases, and discussing how dampness stagnation generates heat, and long-term heat generates dampness. This is indeed due to this reason. The star mansions passed by the images of the Five Heavens correspond only to the Stems of the Five Movements, not the Branches of the Six Qi. This is because Stems and Branches are like root and branches; mentioning the Stem implies the Branch. Thus, their transformation involves Stems and Branches of the same category or adjacent positions undergoing unified transformation, meaning root and branch transform together. Some say modern scholars attribute the transformation of Five Movements solely to the images of the Five Heavens, while the transformation of Six Qi does not mention the Five Heavens' images but establishes theories based on Zheng Hua (True Transformation) and Dui Hua (Opposite Transformation). Earth's True Transformation is at Wei, Opposite at Chou; Metal's at You, Opposite at Mao; Water's at Xu, Opposite at Chen; Wood's at Hai, Opposite at Si; Jun Huo's at Wu, Opposite at Zi; Xiang Huo's at Yin, Opposite at Shen. They consider True Transformations at Wei, You, Xu, Hai, Wu, Yin as solid, without Sheng Fu (Victory and Repression); and Opposite Transformations at Chou, Mao, Chen, Si, Zi, Shen as void, with Sheng Fu. Your explanation of the classic text states that all Luck and Qi transformations come from the Qi of the Five Heavens, differing from their view. Why? I answer: The classic's intent is as clear as the sun and stars. Busybodies invented this theory of True and Opposite Transformations. According to the classic, the Emperor listed all Stems of Five Movements and Branches of Six Qi, asking together, not just Five Movements without Six Qi. Qibo answered with the stars of the Five Heavens' images, answering both Stems of Five Movements and Branches of Six Qi together, not just Five Movements while excluding Six Branches. Why ignore the classic's intent, arbitrarily split Luck and Qi into two meanings, fabricate the異说 of True and Opposite Transformations, confuse the sacred scriptures above, and mislead later learners, becoming sinners of Xuanyuan and Qibo? Regarding Sheng Fu, the classic only mentions that in the six-year cycles of Zi, Wu, Yin, Shen, Chen, Xu, the Qi transformation is large, preceding Heaven without Sheng Fu. It is unheard of that small Qi transformations at Wei, You, Hai are solid without Sheng Fu. In the six-year cycles of Chou, Wei, Mao, You, Si, Hai, Qi transformation is small, following Heaven with Sheng Fu. It is unheard of that large Qi transformations at Zi, Chen, Shen are void with Sheng Fu.
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Huangdi said: Good. Classics say Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang. I do not understand what this means. Qibo said: By Upper and Lower, we mean the location of Yin and Yang appearing in the year's Upper and Lower. By Left and Right: Whenever Jueyin is above, Shaoyin is Left and Taiyang is Right; whenever Shaoyin is above, Taiyin is Left and Jueyin is Right; whenever Taiyin is above, Shaoyang is Left and Shaoyin is Right; whenever Shaoyang is above, Yangming is Left and Taiyin is Right; whenever Yangming is above, Taiyang is Left and Shaoyang is Right; whenever Taiyang is above, Jueyin is Left and Yangming is Right. This is called assigning positions facing North, referring to what is seen. Huangdi said: What is Lower? Qibo said: If Jueyin is above, Shaoyang is below, with Yangming Left and Taiyin Right; if Shaoyin is above, Yangming is below, with Taiyang Left and Shaoyang Right; if Taiyin is above, Taiyang is below, with Jueyin Left and Yangming Right; if Shaoyang is above, Jueyin is below, with Shaoyin Left and Taiyang Right; if Yangming is above, Shaoyin is below, with Taiyin Left and Jueyin Right; if Taiyang is above, Taiyin is below, with Shaoyang Left and Shaoyin Right. This is called assigning positions facing South, referring to what is seen. When Upper and Lower meet, and Cold and Heat confront each other, if Qi matches, there is harmony; if Qi does not match, there is disease. Huangdi said: What causes disease when Qi does not match?