岐伯曰∶以下临上，不当位也。帝曰∶动静何如？岐伯曰∶上者右行，下者左行，左右周天，余而复
会也。帝曰∶余闻鬼臾区曰，应地者静，今夫子乃言下者左行，不知其所谓也，愿闻何以生之乎？岐
伯曰∶天地动静，五行迁复，虽鬼臾区言其上候而已，犹不能遍明。夫变化之用，天垂象，地成形，七
曜纬虚，五行丽地。地者，所以载生成之形类也。虚者，所以列应天
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。帝曰∶地之为下否乎？岐伯曰∶地
为人之下，太虚之中者也。帝曰∶凭乎？岐伯曰∶大气举之也。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。
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。帝曰∶天地之气，
何以候之？岐伯曰∶天地之气，胜复之作，不形于诊也。《脉法》曰∶天地之变，无以脉诊，此之谓也。
帝曰∶间气何如？岐伯曰∶随气所在，期于左右。帝曰∶期之奈何？岐伯曰∶从其气则和，违其气则病，
不当其位者病，迭移其位者病，失守其位者危，尺寸反者死，阴阳交者死。先立其年，以知其气，左右
应见，然后乃可以言死生之逆顺。帝曰∶寒暑燥湿风火，在人合之奈何？其于万物何以生化？岐伯曰∶东
方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。其在天为玄，在人为道，在地为化，化生五味，道生
智，玄生神，化生气。神在天为风，在地为木，在体为筋，在气为柔，在脏为肝。其性为暄，其德为和，
其用为动，其色为苍，其化为荣，其虫毛，其政为散，其令宣发，其变摧拉，其眚为陨，其味为酸，其志
为怒。怒伤肝，悲胜怒，风伤肝，燥胜风，酸伤筋，辛胜酸。南方生热，热生火，火生苦，苦生心，心生血，
血生脾。其在天为热，在地为火，在体为脉，在气为息，在脏为心。其性为暑，其德为显，其用为燥，其
色为赤，其化为茂，其虫羽，其政为明，其令郁蒸，其变炎烁，其眚燔 ，其味为苦，其志为喜。喜伤心，
恐胜喜，热伤气，寒胜热，苦伤气，咸胜苦。中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。其
在天为湿，在地为土，在体为肉，在气为充，在脏为脾。其性静兼，其德为濡，其用为化，其色为黄，
其化为盈，其虫裸，其政为谧，其令云雨，其变动注，其眚淫溃，其味为甘，其志为思。思伤脾，怒胜思，
湿伤肉，风胜湿，甘伤脾，酸胜甘。西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾。其在天
为燥，在地为金，在体为皮毛，在气为成，在脏为肺。其性为凉，其德为清，其用为固，其色为白，其化为
敛，其虫介，其政为劲，其令雾露，其变肃杀，其眚苍落，其味为辛，其志为忧。忧伤肺，喜胜忧，热伤
皮毛，寒胜热，辛伤皮毛，苦胜辛。北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝。
其在天为寒，在地为水，在体为骨，在气为坚，在脏为肾。其性为凛，其德凄怆，其用为藏，其色为黑，其化
为肃，其虫鳞，其政为静，其令为寒，其变凝冽，其眚冰雹，其味为咸，其志为恐，恐伤肾，思胜恐，寒伤血，
燥胜寒，咸伤血，甘胜咸。五气更立，各有所先，非其位则邪，当其位则正。帝曰∶病之生变何如？岐伯曰∶
气相得则微，不相得则甚。帝曰∶主岁何如？岐伯曰∶气有余，则制己所胜而侮所不胜；其不及，则己所不胜
侮而乘之，己所胜轻而侮之。侮反受邪，侮而受邪，寡于畏也。（五营运大论）
此一章论天右旋于外，而寒暑六入以举其地，地受天六入以为五行左转，化生人物于天之中也。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，
谓在上之左右者，天左间、右间之位；在下之左右者，泉左间、右间之位也。故天之三阴三阳，于其六位
右旋。如巳亥岁上见厥阴，而左间少阴，右间太阳；至子午岁，厥阴右旋下降，则上见少阴，而左间太阴，
右间厥阴，常如此逐岁自上旋降于右也。面北命其位，言其见者，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。厥阴在上，则少阳在下，而左间阳明，右间太
阴；至厥阴右旋下降，而少阴在上，则阳明在下，而左间太阳，右间少阳。常如此随司天旋转也。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，而言其所见之阴
阳也。自天地万物之上下至此，独论天右旋之气也。上下相遘，寒暑相临，气相得则和，不相得则病者，
言天之右旋绕地方位，而其气与地方位气相遘相临，其遘同类，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，为不当位故也。经下编云∶君位臣则顺，臣位君则逆，逆则病
近害速者是也。动静何如者，帝谓天动能临于地，地静不能临天，而难上下相遘，寒暑相临之语也。岐伯
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，过则复相会也。然天之右行，即历家退度之右
行，其实皆如地之左行，而东升西降也。应地者静，帝复难下者左行之言也。岐伯答天地之体，动静虽殊，
而其用之变化，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。自
上下相遘至此，通论天右旋地左转之气也。地之为下否乎者，帝谓天象周旋，皆转于地下。而地居其上，
今曰下者左行，则地之左行为下，得非否乎？岐伯答地为人之下，太虚之中者，则上下之义始明矣。盖以
其所属言之，则司天在泉之气属天者为上，五行之属地者为下，以其所在言之，则司天者为上，在泉者为
下，而地之五行居中。岐伯以所属言之，故曰下者左行；帝以所在言之，故难地之左行非下也。凭，附也。
地居太虚之中何所凭附而不坠也。大气举之，谓风寒暑湿燥火六节大气旋转于外，任持其地而干蒸动润坚
湿以入其体也。故其入也，风寒在下，而风居东寒居北，燥热在上，而燥居西热居南，湿气在中而居中央，
火于未入之前在湿上，已入之后在湿下，而游行上下之间也。自地之为下至此，原地气一皆本乎天也。候，
诊候也。言天地之气及胜复之作，统贯六位，难以诊候，唯间气偏治一位。故可随其所在，期之于尺寸左
右也。凡期之之法，阳之所在，其脉应，阴之所在，其脉不应。故北政之岁，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，而两寸俱不应。厥阴在泉，则左间少阴，而右寸不应。太阴在泉，则右间少阴，而左寸不应。少
阴司天，则左间太阴，右间厥阴，而两尺俱不应。厥阴司天，则左间少阴，而左尺不应。太阴司天，则右
间少阴，而右尺不应也。南政之岁，人气面南而寸南尺北，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，而两寸俱不应；厥阴司天，则左
间少阴，而右寸不应；太阴司天，则右间少阴，而左寸不应。少阴在泉，则左间太阴，右间厥阴，而两尺
俱不应。厥阴在泉，则左间少阴，而左尺不应；太阴在泉，则右间少阴，而右尺不应也。从其气则和者，
阴阳各当尺寸本位也。违其气则病者，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。不当其位者，谓阴阳之见，不当尺寸本位也。迭移其位者，谓阴阳迭皆移转一位也。假如南政少阴司
天，阴皆在寸，阳皆在尺，迭皆左转者，则阴皆移左而左不应，阳皆移右而右应；迭皆右转者，则阴皆移
右而右不应，阳皆移左而左应之类是也。失守其位者，谓本位他位皆失守不见也。如阴失守则尺寸皆无阴，
阳失守则尺寸皆无阳，非如迭移而相反相交见于他位也。尺寸反者，假如北政，少阴司天，阳在寸，阴在
尺，而阳反见尺，阴反见寸之类是也。阴阳交者，假如北政太阴司天，阳在左，阴在右，而阳反见右，阴
反见左之类是也。寒暑燥湿风火，在人合之奈何？其于万物何以生化者，言天外旋转，大气六入地中，生
化人物，其在人脏腑形体者如何合之，在万物如何生化也。东方生风者，天六入之风，居东方地体中，为
生生之始也，自风而生木、酸、肝、筋、心矣。凡东方性用德化政令之类，皆本乎风，而内合人之肝气者
也。故肝居左，象风之生于东，筋为屈伸，象风之动也。南方生热者，天六入之热，居南方地体中，为生
长之始也，自热而生火、苦、心、血、脾 矣。凡南方性用德化政令之类，皆本乎热，而内合人之心气者
也。故心居前，象热之生于南，血为人之神，象火之明曜也。中央生土者，天六入之湿，居中央地体中，
为生化之始也，自湿而生土、甘、脾、肉、肺矣。凡中央性用德化政令之类，皆本乎湿，而内合人之脾气
者也。故脾居腹，象湿之生于中央，肉充一身，象土之充实大地也。西方生燥者，天六入之燥居西方地体
中，为生收之始也，自燥而生金、辛、肺、皮毛、肾矣。凡西方性用德化政令之类，皆本乎燥，而内合人
之肺气者也。故肺居右，象燥之生于西，皮毛干于身表，象气之燥也。北方生寒者，天六入之寒，居北方
地体中，为生藏之始也，自寒而生水、咸、肾、骨、肝矣。凡北方性用德化政令之类，皆本乎寒，而内合
人之肾气者也。故肾居后，象寒之生于北，骨为百骸，象寒之坚也。五气更立，各有所先，其所先非其位
则邪，当其位则正者，谓前五方之气，各治一部之令者也。五气更立，治令皆各有所先，其所先者，风之
立非春令，热之立非夏令，湿之立非长夏令，燥之立非秋令，寒之立非冬令，是皆非其位之立，为胜复之
邪也。风当春令立，热当夏令立，湿当长夏令立，燥当秋令立，寒当冬令立，是皆当其位之立，为本气之
正也。气相得则微，不相得则甚者，言非位所立之邪生变之病，其邪与治令之气相得则病微，不
相得则病甚也。主气者亦谓前五方之气，各治一岁之政者也，岁气有余，则制所胜而侮所不胜，
如岁木治政之气有余，则制土气而湿化减少，侮金气而风化大行也。其不及，则己所不胜侮而乘之，
己所胜轻而侮之，如岁木治政之气不及，则金气胜，侮而乘之，燥化乃行，土气轻而侮之，湿气反
布也。侮反受邪，侮而受邪，寡于畏者，金侮木不及，从而乘之，则木之子火报复其胜，而侮金反
受邪也；侮金受邪，则其不及之木寡于畏，而气复疏伸也。自天地之气何以候至此，原人气一皆本
乎天也。
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乙丙丁戊庚辛壬癸八干，每干六岁，通该四十八岁。
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甲己通该十二岁。
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黄帝问曰∶呜呼远哉，天之道也，如迎浮云，若视深渊，视深渊尚可测，迎浮云莫知其极。夫子数言谨奉
天道，余闻而藏之，心私异之，不知其所谓也。愿夫子溢志尽言其事，令终不灭，久而不绝，天之道可得闻乎？
岐伯对曰∶明乎哉问！天之道也，此因天之序，盛衰之时也。帝曰∶愿闻天道六六之节盛衰何也？岐伯曰∶
上下有位，左右有纪，故少阳之右，阳明治之；阳明之右，太阳治之；太阳之右，厥阴治之；厥阴之右，
少阴治之；少阴之右，太阴治之；太阴之右，少阳治之。此所谓气之标，盖南面而待之者也。故曰∶因
天之序，盛衰之时，移光定时，正立而待之，此之谓也。少阳之上，火气治之，中见厥阴；阳明之上，燥气
治之，中见太阴；太阳之上，寒气治之，中见少阴；厥阴之上，风气治之，中见少阳；少阴之上，热气治之，
中见太阳；太阴之上，湿气治之，中见阳明。所谓本也，本之下，中之见也，见之下，气之标也。本标不同，
气应异象。帝曰∶其有至而至，有至而不至，有至而太过，何也？岐伯曰∶至而至者和；至而不至，来气
岐伯说：以下位之气加临于上位，是不当位的。黄帝问：天地的动静是怎样的？岐伯说：在上之气向右运行，在下之气向左运行，左右循环一周天，然后重新会合。黄帝说：我听说鬼臾区说，应地之气是静止的，现在先生却说下位之气向左运行，不知道这是什么意思，希望听听它是如何产生的。岐伯说：天地有动有静，五行有迁移有反复，虽然鬼臾区只论述了上面的候象，但也未能完全阐明。变化的作用，天垂示象，地形成形，七曜（日、月及五星）经纬于虚空，五行附着于大地。地，是用来承载生成各类有形物体的。虚空，是用来陈列与天相应的精气的。形与精的运动，就像根本与枝叶的关系一样。仰观天象，虽然遥远也可以知晓。黄帝问：地是在下面吗？岐伯说：地在人的下面，但在太虚之中。黄帝问：地凭借什么存在？岐伯说：大气托举着它。燥气使地面干燥，暑气使地面蒸热，风气使地面动摇，湿气使地面湿润，寒气使地面坚硬，火气使地面温暖。所以风寒在下，燥热在上，湿气在中，火气游行在中间。寒暑六气入于其中，所以使虚空化生万物。因此，燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥泞，寒胜则地裂开，火胜则地坚固。黄帝问：天地之气，如何诊察？岐伯说：天地之气的胜复变化，不表现在脉诊上。《脉法》说：天地的变化，无法用脉诊来测知，说的就是这种情况。黄帝问：间气怎么样？岐伯说：随着气所在的位置，预期在左右两侧。黄帝问：如何预期？岐伯说：顺应其气则平和，违背其气则生病，不当其位的生病，交替移位的生病，失守其位的危险，尺寸脉相反的死亡，阴阳交错的死亡。先确立当年的岁气，以知道其气，左右相应显现，然后才可以谈论死生的逆顺。黄帝问：寒、暑、燥、湿、风、火，在人身上如何对应？对于万物又是如何生化？岐伯说：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。在天为玄妙，在人为道，在地为化育，化育生五味，道生智慧，玄妙生神灵，化育生气血。神灵在天为风，在地为木，在人体为筋，在气为柔和，在脏为肝。其性质为温暖，其德行为和顺，其作用为运动，其颜色为苍色，其化育为繁荣，其虫为毛虫，其政令为疏散，其命令为宣发，其变化为摧折拉倒，其灾祸为陨落，其味道为酸，其情志为怒。怒伤肝，悲能胜怒，风伤肝，燥能胜风，酸伤筋，辛能胜酸。南方生热，热生火，火生苦，苦生心，心生血，血生脾。在天为热，在地为火，在人体为脉，在气为气息，在脏为心。其性质为暑热，其德行为显明，其作用为燥烈，其颜色为赤色，其化育为茂盛，其虫为羽虫，其政令为光明，其命令为郁蒸，其变化为炎灼，其灾祸为焚烧，其味道为苦，其情志为喜。喜伤心，恐能胜喜，热伤气，寒能胜热，苦伤气，咸能胜苦。中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。在天为湿，在地为土，在人体为肉，在气为充盛，在脏为脾。其性质为安静兼融，其德行为濡润，其作用为化育，其颜色为黄色，其化育为充盈，其虫为裸虫，其政令为静谧，其命令为云雨，其变化为暴雨，其灾祸为淫溃，其味道为甘，其情志为思。思伤脾，怒能胜思，湿伤肉，风能胜湿，甘伤脾，酸能胜甘。西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾。在天为燥，在地为金，在人体为皮毛，在气为收成，在脏为肺。其性质为凉，其德行为清肃，其作用为固密，其颜色为白色，其化育为收敛，其虫为介虫，其政令为强劲，其命令为雾露，其变化为肃杀，其灾祸为草木苍老凋落，其味道为辛，其情志为忧。忧伤肺，喜能胜忧，热伤皮毛，寒能胜热，辛伤皮毛，苦能胜辛。北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝。在天为寒，在地为水，在人体为骨，在气为坚硬，在脏为肾。其性质为凛冽，其德行为凄怆，其作用为闭藏，其颜色为黑色，其化育为肃杀，其虫为鳞虫，其政令为安静，其命令为寒冷，其变化为凝结凛冽，其灾祸为冰雹，其味道为咸，其情志为恐，恐伤肾，思能胜恐，寒伤血，燥能胜寒，咸伤血，甘能胜咸。五气更替站立，各有所主，不在其位则为邪气，在其位则为正气。黄帝问：疾病产生变化是怎样的？岐伯说：气相得则病轻，不相得则病重。黄帝问：主岁之气怎么样？岐伯说：气有余，则克制自己所胜的而欺侮所不胜的；气不足，则自己所不胜的欺侮并乘袭自己，自己所胜的轻视并欺侮自己。欺侮别人反而受邪，被欺侮而受邪，是因为缺乏畏惧。（出自《五运行大论》）
这一章论述天体向右旋转于外，而寒暑六气入内以托举大地，大地承受天的六气进入而作为五行向左旋转，在天之中化生人物。天地万物的上下、左右以及阴阳的道路，是天体向右旋转六个节段的位置。上下，指在上者司天之位，在下者在泉之位。左右，指在上者的左右，即天左间、右间之位；在下者的左右，即泉左间、右间之位。所以天的三阴三阳，在它的六个位置上向右旋转。例如巳亥年，上面见到厥阴，左边间气是少阴，右边间气是太阳；到了子午年，厥阴向右旋转下降，上面见到少阴，左边间气是太阴，右边间气是厥阴，常常如此逐年从上面旋转向下于右侧。面向北来确定位置，所说的“见”，是指司天之位在南面而人面向北，确定其左右，则西南方为左间之位，东南方为右间之位，来说明所见到的阴阳。厥阴在上面，则少阳在下面，左边间气是阳明，右边间气是太阴；到了厥阴向右旋转下降，而少阴在上面，则阳明在下面，左边间气是太阳，右边间气是少阳。常常如此随着司天旋转。面向南来确定位置所说的“见”，是指地之位在北面而人面向南，确定其左右，则东北方为左间之位，西北方为右间之位，来说明所见到的阴阳。从天地万物的上下到这里，专门论述天向右旋转的气。上下相遇，寒暑相临，气相得则和平，不相得则生病，是说天向右旋转绕地方位，而其气与地方位之气相遇相临，相遇同类、相生之气则和平；不同类、相制之气则生病。或者气虽然是同类相得也生病的，只有相火临于君火，是因为不当位的原因。经书下编说：君位臣则顺，臣位君则逆，逆则病近害速的就是这个意思。动静是怎样的，黄帝认为天动能加临于地，地静不能加临于天，从而难以理解上下相遇、寒暑相临的话。岐伯回答上者右行，下者左行，就知道天常在上方自右降东南而回旋以加临于地，地常在下方自左升东北而循显明，经过木、君相、土、金、水之位，循环加临于天而都是动的。所以左右加临运动，各自都周天一圈，超过后重新相会。然而天的右行，就是历家退度的右行，其实都像地之左行，而东升西降。应地者静，黄帝再次质疑下者左行的话。岐伯回答天地的形体，动静虽然不同，但其用的变化，在地则是五行附着于地而在内部运载生成的形类运转，在天则是七曜经纬于虚空而在外部陈列应天的精气运转，其形类与精气的相随运动，就像根本与枝叶，同乎一气而不殊，所以只要仰观七曜之象，周旋虽然遥远，也可以知道它是动的。从上下相遇到这里，通论天向右旋转、地向左旋转的气。地是在下面吗，黄帝认为天象周旋，都在地下转动。而地居于其上，现在说下者左行，那么地的左行为下，难道不对吗？岐伯回答地在人的下面，在太虚之中，那么上下之义才明确了。大概以其所属而言，则司天在泉之气属于天者为上，五行之属地者为下，以其所在而言，则司天者为上，在泉者为下，而地的五行居中。岐伯以所属而言，所以说下者左行；黄帝以所在而言，所以质疑地的左行不是下。凭，依附。地居于太虚之中依靠什么依附而不坠落。大气托举它，是说风寒暑湿燥火六节大气旋转于外，支撑着地并使干燥、蒸热、动摇、湿润、坚硬、湿气进入其体内。所以它们进入时，风寒在下，而风居东寒居北，燥热在上，而燥居西热居南，湿气在中而居中央，火在未进入之前在湿之上，已进入之后在湿之下，而游行在上下之间。从地是在下面到这里，原原本本地说明地气一皆本乎天。候，诊候。说天地之气及胜复的变化，统贯六位，难以诊候，只有间气偏治一位。所以可以随着其所在位置，预期在尺寸的左右。凡预期的方法，阳所在的位置，其脉应，阴所在的位置，其脉不应。所以北政之年，人气面向北而寸脉在北尺脉在南，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，而两寸都不应。厥阴在泉，则左间少阴，而右寸不应。太阴在泉，则右间少阴，而左寸不应。少阴司天，则左间太阴，右间厥阴，而两尺都不应。厥阴司天，则左间少阴，而左尺不应。太阴司天，则右间少阴，而右尺不应。南政之年，人气面向南而寸脉在南尺脉在北，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，而两寸都不应；厥阴司天，则左间少阴，而右寸不应；太阴司天，则右间少阴，而左寸不应。少阴在泉，则左间太阴，右间厥阴，而两尺都不应。厥阴在泉，则左间少阴，而左尺不应；太阴在泉，则右间少阴，而右尺不应。顺应其气则和平，是说阴阳各当尺寸本位。违背其气则生病，是说阴阳或不当其位，或交替移位，或失守其位，或尺寸反，或阴阳交错。不当其位，是说阴阳的显现，不当尺寸本位。交替移位，是说阴阳都交替移动一位。假如南政少阴司天，阴都在寸，阳都在尺，都向左转，则阴都移向左而左不应，阳都移向右而右应；都向右转，则阴都移向右而右不应，阳都移向左而左应之类就是。失守其位，是说本位他位都失守不见。如阴失守则尺寸都没有阴，阳失守则尺寸都没有阳，不像交替移位那样相反相交见于他位。尺寸反，假如北政，少阴司天，阳在寸，阴在尺，而阳反而见于尺，阴反而见于寸之类就是。阴阳交错，假如北政太阴司天，阳在左，阴在右，而阳反而见于右，阴反而见于左之类就是。寒暑燥湿风火，在人身上如何对应？对于万物又是如何生化，是说天外旋转，大气六气入地中，化生人物，其在人脏腑形体者如何对应，在万物如何生化。东方生风，是天六气之风，居东方地体中，为生生之始，自风而生木、酸、肝、筋、心。凡东方性用德化政令之类，皆本乎风，而内合人之肝气。所以肝居左，象风之生于东，筋为屈伸，象风之动。南方生热，是天六气之热，居南方地体中，为生长之始，自热而生火、苦、心、血、脾。凡南方性用德化政令之类，皆本乎热，而内合人心气。所以心居前，象热之生于南，血为人之神，象火之明耀。中央生土，是天六气之湿，居中央地体中，为生化之始，自湿而生土、甘、脾、肉、肺。凡中央性用德化政令之类，皆本乎湿，而内合人脾气。所以脾居腹，象湿之生于中央，肉充一身，象土之充实大地。西方生燥，是天六气之燥居西方地体中，为生收之始，自燥而生金、辛、肺、皮毛、肾。凡西方性用德化政令之类，皆本乎燥，而内合人肺气。所以肺居右，象燥之生于西，皮毛干于身表，象气之燥。北方生寒，是天六气之寒，居北方地体中，为生藏之始，自寒而生水、咸、肾、骨、肝。凡北方性用德化政令之类，皆本乎寒，而内合人肾气。所以肾居后，象寒之生于北，骨为百骸，象寒之坚。五气更替站立，各有所主，其所主非其位则为邪，当其位则为正，是说前五方的气，各治一部之令。五气更替，治令都各有所主，其所主者，风之立非春令，热之立非夏令，湿之立非长夏令，燥之立非秋令，寒之立非冬令，这都是非其位的立，为胜复之邪。风当春令立，热当夏令立，湿当长夏令立，燥当秋令立，寒当冬令立，这都是当其位的立，为本气之正。气相得则病轻，不相得则病重，是说非位所立之邪生变之病，其邪与治令之气相得则病轻，不相得则病重。主气也是谓前五方的气，各治一岁之政。岁气有余，则制所胜而侮所不胜，如岁木治政之气有余，则制土气而湿化减少，侮金气而风化大行。其不及，则己所不胜侮而乘之，己所胜轻而侮之，如岁木治政之气不及，则金气胜，侮而乘之，燥化乃行，土气轻而侮之，湿气反布。侮反受邪，侮而受邪，寡于畏者，金侮木不及，从而乘之，则木之子火报复其胜，而侮金反受邪；侮金受邪，则其不及之木寡于畏，而气复疏伸。从天地之气何以候到这里，原原本本地说明人气一皆本乎天。
乙丙丁戊庚辛壬癸八个天干，每干六年，总共涵盖四十八年。
甲己两个天干总共涵盖十二年。
黄帝问：唉，天道深远啊，如同迎接浮云，若视深渊，看深渊还可以测量，迎接浮云却不知道它的极限。先生多次说要谨奉天道，我听了而珍藏它，心里私下觉得奇怪，不知道先生说的是什么意思。希望先生尽情地说出这些事，让它最终不灭，久而不绝，天道可以听得到吗？
岐伯回答说：问得明白啊！天道，这是顺应天的次序，盛衰的时节。黄帝说：希望听天道六六之节的盛衰是怎样的？岐伯说：上下有位置，左右有纲纪，所以少阳的右边，阳明治理它；阳明的右边，太阳治理它；太阳的右边，厥阴治理它；厥阴的右边，少阴治理它；少阴的右边，太阴治理它；太阴的右边，少阳治理它。这就是所谓的气的标，大概是面向南等待它。所以说：顺应天的次序，盛衰的时节，移动光影确定时间，端正站立等待它，说的就是这个。少阳之上，火气治理它，中见厥阴；阳明之上，燥气治理它，中见太阴；太阳之上，寒气治理它，中见少阴；厥阴之上，风气治理它，中见少阳；少阴之上，热气治理它，中见太阳；太阴之上，湿气治理它，中见阳明。这就是所谓的本，本的下面，中的见，见的下面，气的标。本标不同，气应的象也不同。黄帝问：有至而至，有至而不至，有至而太过，是怎么回事？岐伯说：至而至是平和；至而不至，来的气……
Qibo said: When the qi of the lower position superimposes on the upper position, it is in an improper position. The Yellow Emperor asked: What are the dynamics and stillness of heaven and earth? Qibo said: The qi above moves to the right, and the qi below moves to the left. Circling around the heavens to the left and right, they meet again after completing a cycle. The Yellow Emperor said: I have heard from Gui Yuqu that the qi corresponding to the earth is still. Now you say that the qi below moves to the left. I do not understand what this means. I wish to hear how it arises. Qibo said: Heaven and earth have movement and stillness; the Five Elements migrate and revert. Although Gui Yuqu only discussed the observations of the upper part, he could not fully elucidate it. The function of transformation: Heaven manifests images, Earth forms shapes. The Seven Luminaries (Sun, Moon, and five planets) weave through the void, and the Five Elements attach to the Earth. Earth is what carries and generates all shaped categories. The void is what arranges the refined qi corresponding to Heaven. The movement of shape and refined qi is like the relationship between roots and branches. By looking up at the celestial phenomena, although distant, they can be known. The Yellow Emperor asked: Is the Earth below? Qibo said: The Earth is below humans, but within the Great Void. The Yellow Emperor asked: What does it rely on? Qibo said: It is held up by the Great Qi. Dryness dries it, Heat steams it, Wind agitates it, Dampness moistens it, Cold hardens it, and Fire warms it. Therefore, Wind and Cold are below, Dryness and Heat are above, Dampness is in the middle, and Fire travels between them. Cold and Heat enter six times, thus causing the void to transform and generate. Thus, if Dryness prevails, the Earth becomes dry; if 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 becomes solid. The Yellow Emperor asked: How can the qi of Heaven and Earth be observed? Qibo said: The changes of superiority and reversion of the qi of Heaven and Earth do not manifest in pulse diagnosis. The *Mai Fa* (Pulse Method) says: The changes of Heaven and Earth cannot be diagnosed by pulses; this is what is meant. The Yellow Emperor asked: What about the Intermittent Qi (Jian Qi)? Qibo said: Depending on where the qi is located, one expects it on the left or right. The Yellow Emperor asked: How to expect it? Qibo said: If one follows the qi, there is harmony; if one violates the qi, there is disease. Disease occurs if it is in the wrong position, if positions shift alternately, and danger arises if the position is lost. Death occurs if the Cun and Chi pulses are reversed, and death occurs if Yin and Yang intersect. First establish the year's qi to know its nature. When the left and right correspond and appear, then one can speak of the smoothness or reversal of life and death. The Yellow Emperor asked: How do Cold, Heat, Dryness, Dampness, Wind, and Fire correspond in humans? How do they transform and generate in all things? Qibo said: The East generates Wind; Wind generates Wood; Wood generates Sour taste; Sour taste nourishes the Liver; the Liver nourishes tendons; tendrons nourish the Heart. In Heaven, it is profound; in humans, it is the Dao; on Earth, it is transformation. Transformation generates the five flavors; the Dao generates wisdom; the profound generates spirit; transformation generates qi and blood. Spirit in Heaven is Wind; on Earth is Wood; in the body is tendons; in qi is softness; in the zang organs is the Liver. Its nature is warm; its virtue is harmony; its function is movement; its color is green/cyan; its transformation is flourishing; its insects are hairy; its administration is dispersing; its command is disseminating; its change is destruction and pulling down; its disaster is falling; its taste is sour; its emotion is anger. Anger injures the Liver; Sorrow overcomes Anger; Wind injures the Liver; Dryness overcomes Wind; Sour taste injures tendons; Pungent taste overcomes Sour. The South generates Heat; Heat generates Fire; Fire generates Bitter taste; Bitter taste nourishes the Heart; the Heart nourishes Blood; Blood nourishes the Spleen. In Heaven, it is Heat; on Earth, it is Fire; in the body is vessels; in qi is breath; in the zang organs is the Heart. Its nature is summer heat; its virtue is manifestation; its function is dryness/aridity; its color is red; its transformation is lush growth; its insects are feathered; its administration is bright; its command is stifling/steaming; its change is scorching inflammation; its disaster is burning; its taste is bitter; its emotion is joy. Joy injures the Heart; Fear overcomes Joy; Heat injures Qi; Cold overcomes Heat; Bitter taste injures Qi; Salty taste overcomes Bitter. The Center generates Dampness; Dampness generates Earth; Earth generates Sweet taste; Sweet taste nourishes the Spleen; the Spleen nourishes flesh; flesh nourishes the Lungs. In Heaven, it is Dampness; on Earth, it is Earth; in the body is flesh; in qi is fullness; in the zang organs is the Spleen. Its nature is quiet and inclusive; its virtue is moistening; its function is transformation; its color is yellow; its transformation is abundance; its insects are naked/bare; its administration is tranquil; its command is clouds and rain; its change is torrential rain; its disaster is flooding and ulceration; its taste is sweet; its emotion is contemplation/pensive thought. Contemplation injures the Spleen; Anger overcomes Contemplation; Dampness injures flesh; Wind overcomes Dampness; Sweet taste injures the Spleen; Sour taste overcomes Sweet. The West generates Dryness; Dryness generates Metal; Metal generates Pungent taste; Pungent taste nourishes the Lungs; the Lungs nourish skin and hair; skin and hair nourish the Kidneys. In Heaven, it is Dryness; on Earth, it is Metal; in the body is skin and hair; in qi is completion/harvest; in the zang organs is the Lungs. Its nature is cool; its virtue is clear and pure; its function is consolidation; its color is white; its transformation is gathering/restraining; its insects are shelled; its administration is vigorous; its command is fog and dew; its change is withering/death; its disaster is withered foliage; its taste is pungent; its emotion is sorrow/grief. Sorrow injures the Lungs; Joy overcomes Sorrow; Heat injures skin and hair; Cold overcomes Heat; Pungent taste injures skin and hair; Bitter taste overcomes Pungent. The North generates Cold; Cold generates Water; Water generates Salty taste; Salty taste nourishes the Kidneys; the Kidneys nourish bone marrow; bone marrow nourishes the Liver. In Heaven, it is Cold; on Earth, it is Water; in the body is bones; in qi is hardness; in the zang organs is the Kidneys. Its nature is biting cold; its virtue is desolate/chilling; its function is storing/hiding; its color is black; its transformation is solemnity; its insects are scaled; its administration is quiet; its command is cold; its change is freezing; its disaster is hail; its taste is salty; its emotion is fear. Fear injures the Kidneys; Contemplation overcomes Fear; Cold injures Blood; Dryness overcomes Cold; Salty taste injures Blood; Sweet taste overcomes Salty. The Five Qi stand in turn, each having precedence. If not in its proper position, it is pathogenic; if in its proper position, it is correct. The Yellow Emperor asked: How do diseases produce changes? Qibo said: If the qi are compatible, the disease is mild; if incompatible, the disease is severe. The Yellow Emperor asked: What about the Ruling Qi of the Year? Qibo said: If the qi is in excess, it controls what it overcomes and insults what it cannot overcome. If deficient, what it cannot overcome insults and exploits it, and what it overcomes lightly insults it. Insulting others may lead to receiving pathogenic factors oneself; being insulted and receiving pathogenic factors is due to a lack of awe/fear. (From *Da Lun of the Five Movements*)
This chapter discusses how Heaven rotates to the right outside, while the Six Qi of Cold and Heat enter to support the Earth. The Earth receives the entry of the Six Qi from Heaven and acts as the Five Elements rotating to the left, transforming and generating humans and things within Heaven. The upper and lower, left and right, and the paths of Yin and Yang of all things in Heaven and Earth are the positions of the six segments of Heaven's rightward rotation. Upper and lower refer to the Si Tian (Heavenly Sovereign) position above and the Zai Quan (Earthly Spring) position below. Left and right refer to the left and right interstitial positions of the upper part (Tian Zuo Jian, Tian You Jian) and the lower part (Quan Zuo Jian, Quan You Jian). Thus, the Three Yin and Three Yang of Heaven rotate to the right in its six positions. For example, in the Si-Hai years, Jue Yin appears above, with Shao Yin as the left interstitial qi and Tai Yang as the right interstitial qi. By Zi-Wu years, Jue Yin rotates right and descends, so Shao Yin appears above, with Tai Yin as the left interstitial qi and Jue Yin as the right interstitial qi. This continues year by year, rotating down on the right from above. Facing north to determine positions, "appearing" refers to the Si Tian position being in the south while facing north. Determining left and right, southwest is the left interstitial position, southeast is the right interstitial position, indicating the Yin and Yang seen. If Jue Yin is above, Shao Yang is below, with Yang Ming as the left interstitial qi and Tai Yin as the right interstitial qi. When Jue Yin rotates right and descends, and Shao Yin is above, Yang Ming is below, with Tai Yang as the left interstitial qi and Shao Yang as the right interstitial qi. This constantly rotates with Si Tian. Facing south to determine positions, "appearing" refers to the Earth's position being in the north while facing south. Determining left and right, northeast is the left interstitial position, northwest is the right interstitial position, indicating the Yin and Yang seen. From the upper and lower of Heaven and Earth to here, it solely discusses the qi of Heaven's rightward rotation. When upper and lower meet, and Cold and Heat approach each other, if the qi are compatible, there is harmony; if incompatible, there is disease. This means that as Heaven rotates right around the Earth's positions, its qi meets and approaches the Earth's positional qi. Meeting similar, mutually generating qi leads to harmony; meeting dissimilar, mutually controlling qi leads to disease. Even if the qi are of the same kind and compatible, disease may occur, specifically when Xiang Huo (Minister Fire) superimposes on Jun Huo (Monarch Fire), because it is in an improper position. The lower volume of the classic states: Monarch in minister's position is smooth; minister in monarch's position is reverse. Reverse leads to rapid harm. "What are the dynamics?" The Yellow Emperor believed that Heaven's movement can superimpose on Earth, but Earth's stillness cannot superimpose on Heaven, making it difficult to understand the words about upper/lower meeting and Cold/Heat approaching. Qibo answered that "above moves right, below moves left," implying that Heaven often descends from the right to the southeast and rotates to superimpose on Earth, while Earth often ascends from the left to the northeast and circulates visibly, passing through Wood, Minister/Monarch, Earth, Metal, and Water positions, cyclically superimposing on Heaven and all moving. Thus, left and right superimposition and movement each complete a circle of Heaven, meeting again after exceeding. However, Heaven's rightward rotation is the same as astronomers' retrograde rightward motion; in reality, it is like Earth's leftward rotation, rising in the east and setting in the west. "Corresponding to Earth is still," the Yellow Emperor questioned the statement "below moves left." Qibo answered that although the form of Heaven and Earth differs in movement and stillness, their functional transformations differ: on Earth, the Five Elements attach to the ground and transport generated shapes internally; in Heaven, the Seven Luminaries weave the void and display responding refined qi externally. The accompanying movement of shape and refined qi is like roots and branches, sharing one Qi without distinction. Thus, by merely looking up at the Seven Luminaries, although their rotation is distant, one can know their movement. From "upper and lower meet" to here, it generally discusses Heaven's rightward rotation and Earth's leftward rotation. "Is the Earth below?" The Yellow Emperor thought celestial phenomena rotate all underground. But Earth resides above it. Now saying "below moves left," implies Earth's leftward motion is below, is this not contradictory? Qibo answered that Earth is below humans, within the Great Void, clarifying the meaning of upper and lower. Generally speaking by affiliation, Si Tian and Zai Quan qi belong to Heaven as upper, and Five Elements belonging to Earth as lower. Speaking by location, Si Tian is upper, Zai Quan is lower, and Earth's Five Elements are in the center. Qibo spoke by affiliation, hence "below moves left"; the Yellow Emperor spoke by location, hence questioning that Earth's leftward motion is not below. "Ping" means attachment. What does Earth rely on within the Great Void to not fall? "Held up by Great Qi" means the Great Qi of the Six Segments (Wind, Cold, Summer Heat, Dampness, Dryness, Fire) rotates outside, supporting the Earth and causing dryness, steaming, agitation, moistening, hardening, and dampness to enter its body. Thus, upon entry, Wind and Cold are below (Wind in East, Cold in North); Dryness and Heat are above (Dryness in West, Heat in South); Dampness is in the middle (Center); Fire is above Dampness before entering and below Dampness after entering, traveling between upper and lower. From "is the Earth below" to here, it traces back that Earth's qi is fundamentally based on Heaven. "Hou" means observation/diagnosis. It says the qi of Heaven and Earth and changes of superiority/reversion span the six positions, making them difficult to diagnose via pulse; only the Intermittent Qi governs one position. Thus, one can expect it on the left or right of Cun and Chi depending on its location. The method of expectation: Where Yang is, the pulse responds; where Yin is, the pulse does not respond. In Bei Zheng (North Polarity) years, human qi faces North, Cun pulse is North, Chi pulse is South. Earth's left interstitial qi is in Right Cun, right interstitial qi is in Left Cun. Heaven's left interstitial qi is in Left Chi, right interstitial qi is in Right Chi. Thus, if Shao Yin is Zai Quan, Left Jian is Tai Yin, Right Jian is Jue Yin, and both Cun pulses do not respond. If Jue Yin is Zai Quan, Left Jian is Shao Yin, and Right Cun does not respond. If Tai Yin is Zai Quan, Right Jian is Shao Yin, and Left Cun does not respond. If Shao Yin is Si Tian, Left Jian is Tai Yin, Right Jian is Jue Yin, and both Chi pulses do not respond. If Jue Yin is Si Tian, Left Jian is Shao Yin, and Left Chi does not respond. If Tai Yin is Si Tian, Right Jian is Shao Yin, and Right Chi does not respond. In Nan Zheng (South Polarity) years, human qi faces South, Cun pulse is South, Chi pulse is North. Heaven's left interstitial qi is in Right Cun, right interstitial qi is in Left Cun. Earth's left interstitial qi is in Left Chi, right interstitial qi is in Right Chi. Thus, if Shao Yin is Si Tian, Left Jian is Tai Yin, Right Jian is Jue Yin, and both Cun pulses do not respond; if Jue Yin is Si Tian, Left Jian is Shao Yin, and Right Cun does not respond; if Tai Yin is Si Tian, Right Jian is Shao Yin, and Left Cun does not respond. If Shao Yin is Zai Quan, Left Jian is Tai Yin, Right Jian is Jue Yin, and both Chi pulses do not respond. If Jue Yin is Zai Quan, Left Jian is Shao Yin, and Left Chi does not respond; if Tai Yin is Zai Quan, Right Jian is Shao Yin, and Right Chi does not respond. "Following the qi brings harmony" means Yin and Yang each occupy their original Cun/Chi positions. "Violating the qi brings disease" means Yin and Yang are either in improper positions, shifting alternately, losing their positions, reversing Cun/Chi, or intersecting Yin/Yang. Improper position means Yin/Yang appearance does not match original Cun/Chi positions. Alternating shift means Yin/Yang both shift one position. For example, in Nan Zheng with Shao Yin Si Tian, Yin is in Cun, Yang is in Chi. If both shift left, Yin shifts left (Left does not respond), Yang shifts right (Right responds); if both shift right, Yin shifts right (Right does not respond), Yang shifts left (Left responds). Losing position means both original and other positions lose visibility. If Yin loses position, neither Cun nor Chi shows Yin; if Yang loses position, neither Cun nor Chi shows Yang, unlike alternating shifts which appear oppositely in other positions. Cun/Chi reversal: e.g., in Bei Zheng with Shao Yin Si Tian, Yang is in Cun, Yin is in Chi, but Yang appears in Chi and Yin appears in Cun. Yin/Yang intersection: e.g., in Bei Zheng with Tai Yin Si Tian, Yang is Left, Yin is Right, but Yang appears Right and Yin appears Left. "How do Cold, Heat, Dryness, Dampness, Wind, Fire correspond in humans? How do they transform/generate in all things?" This means Heaven rotates outside, Great Qi enters Earth, generating humans/things. How do these correspond to human zang/organs and形体 (form/body)? How do they transform/generate in all things? "East generates Wind": The Wind of the Six Qi enters Heaven, residing in the Eastern Earth body, as the beginning of generation. From Wind comes Wood, Sour, Liver, Tendons, Heart. All Eastern natures, functions, virtues, transformations, administrations, and commands are based on Wind and internally correspond to Human Liver Qi. Thus, Liver is on the left, symbolizing Wind born in the East; Tendons flex/extend, symbolizing Wind's movement. "South generates Heat": The Heat of the Six Qi enters Heaven, residing in the Southern Earth body, as the beginning of growth. From Heat comes Fire, Bitter, Heart, Blood, Spleen. All Southern natures... are based on Heat and internally correspond to Human Heart Qi. Thus, Heart is in front, symbolizing Heat born in the South; Blood is the spirit of humans, symbolizing Fire's brightness. "Center generates Earth": The Dampness of the Six Qi enters Heaven, residing in the Central Earth body, as the beginning of transformation. From Dampness comes Earth, Sweet, Spleen, Flesh, Lungs. All Central natures... are based on Dampness and internally correspond to Human Spleen Qi. Thus, Spleen is in the abdomen, symbolizing Dampness born in the Center; Flesh fills the body, symbolizing Earth filling the great land. "West generates Dryness": The Dryness of the Six Qi enters Heaven, residing in the Western Earth body, as the beginning of birth and harvest. From Dryness comes Metal, Pungent, Lungs, Skin/Hair, Kidneys. All Western natures... are based on Dryness and internally correspond to Human Lung Qi. Thus, Lungs are on the right, symbolizing Dryness born in the West; Skin/Hair dry the body surface, symbolizing Qi's dryness. "North generates Cold": The Cold of the Six Qi enters Heaven, residing in the Northern Earth body, as the beginning of birth and storage. From Cold comes Water, Salty, Kidneys, Bones, Liver. All Northern natures... are based on Cold and internally correspond to Human Kidney Qi. Thus, Kidneys are behind, symbolizing Cold born in the North; Bones are the hundred joints, symbolizing Cold's hardness. "Five Qi stand in turn, each having precedence..." means the Five Qi of the five directions each govern a portion of the commands. The Five Qi stand in turn, governing commands each having precedence. If Wind stands not in Spring command, Heat not in Summer, Dampness not in Late Summer, Dryness not in Autumn, Cold not in Winter, these are standing out of position, becoming pathogenic factors of superiority/reversion. If Wind stands in Spring, Heat in Summer, etc., these are standing in position, becoming correct primary Qi. "Qi compatible is mild, incompatible is severe" means for diseases caused by pathogenic factors standing out of position, if the pathogen is compatible with the governing qi, the disease is mild; if incompatible, severe. "Ruling Qi" also refers to the Five Qi of the five directions, each governing one year's administration. If yearly qi is in excess, it controls what it overcomes and insults what it cannot overcome. E.g., if Wood ruling qi is in excess, it controls Earth qi (reducing Dampness transformation) and insults Metal qi (increasing Wind transformation). If deficient, what it cannot overcome insults/exploits it, and what it overcomes lightly insults it. E.g., if Wood ruling qi is deficient, Metal qi wins, insults/exploits it (Dryness transformation occurs), Earth qi lightly insults it (Dampness distribution reverses). "Insulting others leads to receiving evil; being insulted leads to receiving evil, due to lack of awe." If Metal insults Wood insufficiently, and is exploited, then Wood's child Fire retaliates against the winner, and insulting Metal leads to receiving evil. Being insulted and receiving evil means the deficient Wood lacks awe, and its qi recovers and extends. From "how to observe Heaven/Earth qi" to here, it traces back that Human Qi is fundamentally based on Heaven.
[Diagram descriptions omitted as per instruction to extract text entities only, but contextually related to Bei Zheng/Nan Zheng pulse positions]
The eight stems Yi, Bing, Ding, Wu, Geng, Xin, Ren, Gui, each covering six years, total forty-eight years.
The two stems Jia and Ji cover twelve years.
The Yellow Emperor asked: Alas, how far-reaching is the Way of Heaven! It is like welcoming floating clouds, or viewing an abyss. Viewing an abyss, one can measure it; welcoming floating clouds, one knows no limit. The Master often speaks of reverently following the Way of Heaven. I have listened and stored it in my heart, but privately find it strange, not knowing what he means. I wish the Master would pour out his mind and speak fully of these matters, so they may never perish, lasting long and unbroken. Can the Way of Heaven be heard?
Qibo replied: Your question is clear! The Way of Heaven lies in following Heaven's order and the timing of prosperity and decline. The Yellow Emperor said: I wish to hear how the six-six segments of the Heavenly Way prosper and decline. Qibo said: There are positions above and below, and disciplines to the left and right. Thus, to the right of Shao Yang, Yang Ming governs; to the right of Yang Ming, Tai Yang governs; to the right of Tai Yang, Jue Yin governs; to the right of Jue Yin, Shao Yin governs; to the right of Shao Yin, Tai Yin governs; to the right of Tai Yin, Shao Yang governs. This is called the Mark of Qi, roughly facing South to await it. Thus it is said: Following Heaven's order, the timing of prosperity and decline, moving light to set time, standing upright to await it, this is what is meant. Above Shao Yang, Fire Qi governs, revealing Jue Yin in the middle; above Yang Ming, Dryness Qi governs, revealing Tai Yin in the middle; above Tai Yang, Cold Qi governs, revealing Shao Yin in the middle; above Jue Yin, Wind Qi governs, revealing Shao Yang in the middle; above Shao Yin, Heat Qi governs, revealing Tai Yang in the middle; above Tai Yin, Dampness Qi governs, revealing Yang Ming in the middle. This is called the Root. Below the Root is the Middle Manifestation; below the Manifestation is the Mark of Qi. Root and Mark differ, so Qi responses differ in image. The Yellow Emperor asked: There is arrival with arrival, arrival without arrival, arrival with excess. What is this? Qibo said: Arrival with arrival is harmonious; arrival without arrival, the incoming qi...