不及也；未至而至，来气有余也。帝曰∶至而不至，未至而至，何如？岐伯曰∶应则顺，否则逆，逆则变生，
变生则病。帝曰∶善。请言其应。岐伯曰∶物，生其应也；气，脉其应也。（六微旨大论）
此一章，论天之阴阳，右周天道之常。所谓上者，右行者也。天道六六之节盛衰者，天之三阴三阳右
旋天外，更治岁政，每岁各一盛衰，至六岁周遍，通得盛衰之节六六也。上下有位，左右有纪者，谓每岁
阴阳盛衰之位，上下，谓司天、在泉二位也。左右，谓司天之左间、右间及在泉之左间、右间，为四纪也。
凡天右旋之阴阳，临司天之位者，其天之政盛，至三之气始布；临在泉之位者，其地之气盛，至终之气
始布。而上下二位有二节，阴阳盛衰也。临司天之左间者，其气至四之气盛；右间者，其气至二之气盛。
临在泉之左间者，其气至初之气盛；右间者，其气至五之气盛。而左右四纪有四节，阴阳盛衰也。故此
六节阴阳，每岁各一盛衰而数得六。寅申岁，少阳旋来司天，治之为初六，少阳之右卯酉岁，阳明旋来
司天，治之为六二；阳明之右辰戌岁，太阳旋来司天，治之为六三；太阳之右巳亥岁，厥阴旋来司天，
治之为六四；厥阴之右子午岁，少阴旋来司天，治之为六五；少阴之右丑未岁，太阴旋来司天，治之
为六六；太阴之右，周而复始于少阳治之，故曰六六之节盛衰也。凡此三阴三阳为治之气，皆所谓六气
之标也。南面待之者，明前少阳之右云云，皆南面立而待之，乃右居西而从西旋过东也。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，中见阳明者，其火、燥、风、寒、热、湿为治之气，
皆所谓六气之本也。其中见之气，乃六气之中气也。通前六气之标言之，则本居上，标居下，中气居
本标之中。故曰本之下，中之见也；见之下，气之标也。中气者三阴三阳，各犹夫妇之配合相守，而人
之脏腑经脉皆应之也。故少阳本标之中见厥阴，厥阴本标之中见少阳，而互为中气相守，则人之胆、三
焦少阳经亦络肝、心包，肝、心包厥阴经亦络胆、三焦而互交也。阳明本标之中见太阴，太阴本标之中见
阳明，而互为中气相守，则人之胃、大肠阳明经亦络脾、肺，脾、肺太阴经亦络胃、大肠而互交也。太
阳本标之中见少阴，少阴本标之中见太阳，而互为中气相守，则人之膀胱、小肠太阳经亦络肾、心，肾、
心少阴经亦络膀胱、小肠而互交也。本标不同，气应异象者，谓太阳、少阴二气也。太阳之上，寒气治之，是
标阳本寒不同，其气应则太阳所至为寒生，中为温，而寒温异象也。少阴之上，热气治之，是标阴本热，
不同其气应，则少阴所至为热生，中为寒，而热寒异象也。至于脉从病反，如瓜甜蒂苦，葱白叶青，
参补芦泻，麻黄发汗根节止汗之类，皆太阳少阴本标不同之气异象也。其有至而至，有至而不至，有至
而太过者，言阴阳旋来治岁之候至，而其气化亦应候至者，为至而至者和也。候至而其气化不至者，为
至而不至，旋来之气不及也。候未至而气化先至者，为未至而至，旋来之气有余也。故气化应候，至
者为顺，未至而至、至而不至者为逆，逆则胜复之变生，变生则病作矣。物生其应气脉其应者，覆说应
则顺之义也。经所谓厥阴所至，为风生之类，是物生之应；厥阴之至，其脉弦之类，是气脉之应也。
\r天道六六之节盛衰图一\ps91a15.bmp\r
\r天道六六之节盛衰图二\ps91a16.bmp\r
少阳，治寅申岁六节盛衰。阳明，治卯酉岁六节盛衰。
太阳治辰戌岁六节盛衰。厥阴治巳亥岁六节盛衰。
\r天道六六之节盛衰图三\ps91a17.bmp\r
\r天道六六之节盛衰图四\ps91a18.bmp\r
少阴治子午岁六节盛衰。太阴治丑未岁六节盛衰。
\r天道六六之节盛衰图五\ps91a19.bmp\r
\r天道六六之节盛衰图六\ps91a20.bmp\r
\r六气各有标本中图\ps91a21.bmp\r
火燥寒风热湿为本，三阴三阳为标，本标之中见者为中气。
少阳之上，火气治之，中见厥阴。
厥阴之上，风气治之，中见少阳。
阳明之上，燥气治之，中见太阴。
太阴之上，湿气治之，中见阳明。
太阳之上，寒气治之，中见少阴。
少阴之上，热气治之，中见太阳。
\r人脏腑经脉应天六气各有标本图\ps91a22.bmp\r
五脏六腑为本，十二经络为标，本标之间所络者为中气。脏腑之本居里，中气居表里之间，
经脉之标为表。
足少阳属胆络肝
手少阳属三焦络心包
足厥阴属肝络胆
手厥阴属心包络三焦
足阳明属胃络脾
手阳明属大肠络肺
足太阴属脾络胃
手太阴属肺络大肠
足太阳属膀胱络肾
手太阳属小肠络心
足少阴属肾络膀胱
手少阴属心络小肠
帝曰∶善。愿闻地理之应六节气位何如？岐伯曰∶显明之右，君火之位也；君火之右，退行一步，相火治
之；复行一步，土气治之；复行一步，金气治之；复行一步，水气治之；复行一步，木气治之；复行一步，君
火治之。相火之下，水气承之；水位之下，土气承之；土位之下，风气承之；风位之下，金气承之；金位之下，
火气承之；君火之下，阴精承之。帝曰∶何也？岐伯曰∶亢则害，承乃制，制则生化，外列盛衰，害则败乱，
生化大病。帝曰∶盛衰何如？岐伯曰∶非其位则邪，当其位则正，邪则变甚，正则微。帝曰∶何谓当位？
岐伯曰∶木运临卯，火运临午，土运临四季，金运临酉，水运临子，所谓岁会，气之平也。帝曰∶非位何如？
岐伯曰∶岁不与会也。帝曰∶土运之岁，上见太阴；火运之岁，上见少阳、少阴；金运之岁，上见阳明；
木运之岁，上见厥阴；水运之岁，上见太阳，奈何？岐伯曰∶天之与会也。故《天元册》曰天符。帝曰∶天
符岁会何如？岐伯曰∶太乙天符之会也。帝曰∶其贵贱何如？岐伯曰∶天符为执法，岁位为行令，太乙天符
为贵人。帝曰∶邪之中也奈何？岐伯曰∶中执法者，其病速而危；中行令者，其病徐而持；中贵人者，
其病暴而死。帝曰∶位之易也何如？岐伯曰∶君位臣则顺，臣位君则逆，逆则其病近，其害速；顺则其病远，
其害微，所谓二火也。（六微旨大论）
此一章，论地之阴阳，左运地理之常。所谓下者，左行者也。地理应六节气位者，地之四方，分为六步，更
治时令，以应天外六节气位之治也。显明之右，君火之位者，日出显明卯地之右，在方属东南，在时属春
分，卯中之后，为君火之位也。君火之右，退行一步，相火治之者，地气至南方相火位行令，治夏至前后
三之气，以应司天之政布，其运主戊癸岁，以应司天之政治岁也。复行一步，土气治之者，地气至西南土
位行令，治秋分前四之气，以应司天左间之气盛，其运主甲己岁，以应司天之政治岁也。复行一步，金气
治之者，地气至西北金位行令，治秋分后五之气，以应在泉右间之气，其运主乙庚岁，以应司天之政治岁
也。复行一步，水气治之者，地气至北方水位行令，治冬至前后终之气，以应在泉之气布，其运主丙
辛岁，以应司天之政治岁也。复行一步，木气治之者，地气至东北木位行令，治春分前初之气，以应在
泉左间之气盛，其运主丁壬岁，以应司天之政治岁也。复行一步，君火治之者，地气至东南君火位行
令，治春分后二之气，以应司天右间之气盛，其运周岁，相火代之，不主岁也。凡此六步治令之时，各
行本方之气入于中国。故木于东方治令时，春气西行，而中国皆东方温气与泉左间所居之气也。君相于
南方治令时，夏气北行，而中国皆南方热气，与天右间所居之气也。金于西方治令时，秋气东行，而中
国皆西方凉气与天左间所居之气也。水于北方治令时，冬气南行，而中国皆北方寒气与泉右间所居之
气也。六气之下，各有所制之气承之者，盖五行之气，一极则一生，而循环相承，无一息间断也。相
火之下，水气承之者，夏相火极，水生承之，从微渐化至冬着也。水位之下，土气承之者，冬水极，土
生承之，从微渐化，至长夏着也。土位之下，木气承之者，长夏土极，木生承之，从微渐化，至春着也。
水位之下，金气承之者，春木极，金生承之，从微渐化，至秋着也。金位之下，火气承之者，秋金极，
火生承之，从微渐化，至夏着也。君火之下，阴精承之者，夏君火极，阴精承之，从微渐化，至冬着也。
其意与阴阳家水胎于午、金胎于卯等说大同小异，而皆循环相承以为胎也。亢，过极也。亢则害，承乃
制，制则生化，外列盛衰，害则败乱，生化大病者，言六位之气过极，则必害作，承气乃生于下制之，
使不过也。故制则从微化着，承者自外列盛，极者自外列衰，而生化循环，害作则败坏扰乱，而生化大
病也。盛衰非其位则邪，当其位则正者，覆明上文制则生化，外列盛衰之盛衰也。盖制亢下承生化之
盛衰，惟岁气和平，则其所化循序渐进，从微至着，而皆当六位之正。其岁气有太过不及，则其所化无序，
或躐等陵节，或乘危往胜，故变或兼化，而为半非其位之邪；变或复胜，而为全非其位之邪也。木运
临卯，火运临午，土运临四季，金运临酉，水运临子，所谓岁会气之平者，言此八岁皆岁与五运相会，
而气和平，其盛衰皆能循序当六位之正。如余岁不与运会，则气有太过不及，其盛衰皆无序而非其位
也。或曰∶王氏注文释水承火下者，热甚则润溢象水也；
土承水下者，寒甚则冰坚象土也；风承土下者，雨为疾风吹零也；金承风下者，风动气清，万物皆燥也；
火承金下者，火 金流也。林氏校正又引木发而毁折，及厥阴所至为飘怒大凉等语证之。河间又以亢则害
承乃制六字之义，着书伸二家之说，其说皆指六位下承之气，为旦夕之暴作。今吾子独谓为四时之循
环，必将有说通知之，而证其得失是非乎？曰∶经下文制则生化，外列盛衰，盛衰当其位则正，非其位
则邪数句，论下承之义亲切详备，足可证其得失是非矣。今经云君火之右，退行一步，相火治之，水
气承之；复行一步，土气治之，木气承之；复行一步，金气治之，火气承之；复行一步，水气治之，
土气承之；复行一步，木气治之，金气承之；复行一步，君火治之，阴精承之一节，乃下承生化之盛衰，
当其位则正者也。盖其盛衰循序不乱，盛者当法之正位，衰者当承之正位，而各当本位之正，故温当
春，热当夏，凉当秋，寒当冬，而气候和平，以为生长收藏焉。此则经之本旨，论四时循环当位正化也。
王氏注文所释下承之义，又引林氏所引木发毁折，厥阴所至为飘怒大凉之证，乃下承生化之盛衰，非
其位则邪者也。盖其盛衰无序而乱，故木发毁折者，暴亢极之木飘，半兼暴承下之金杀同化，而盛衰
半非其位，为兼化之邪也。厥阴所至为飘怒大凉者，暴亢极之木飘怒，为暴承下之金凉报复，而盛衰全非
其位，为胜复之邪也。故温非春，热非夏，凉非秋，寒非冬，而或和或乖，以为人之百病焉。此则王氏、
林氏误用旦夕暴作非位之邪，释经当位之正也。然其非位之兼化胜复，又有太过不及之殊。今河间所伸
王氏、林氏之说，以“亢则害承乃制”六字释变气之义，有曰木极似金，金极似火，火极似水，水极似
土，土极似木，皆以亢过极则反似胜己之化者；有曰制甚则兼化乃虚象者；有曰治兼化但当泻其亢甚之
气为病本，不可反误治其兼化者。诸儒此言，皆谓五气变盛之兼化，若夫不及者，则未之及也。谨按五
常政大论云∶木不及曰委和。委和之纪，其动 戾拘缓，其味酸辛，其色白苍，其声角商。火不及曰伏
明。伏明之纪，其动彰伏变易，其味苦咸，其色玄丹，其声征羽。土不及曰卑监。卑监之纪，其动疡
涌分溃痈肿，其味酸甘，其色苍黄，其声宫角。金不及曰从革。从革之纪，其动铿禁瞀厥，其味苦辛，
其色白丹，其声商征。水不及曰涸流。涸流之纪，其动坚
止，其味甘咸，其色 玄，其声羽宫。委和所谓软戾拘缓者∶ ，王注谓缩短也。盖木之条达不及而极，
则金兼化缩短，承于非位以胜之也。戾，肢体曲戾也。拘，筋脉拘强也。木为金之缩短牵引，而曲戾拘强
也。缓，筋脉缓纵也。金胜木则土寡于畏，故土兼化缓纵于其空隙，而拘者自拘，缓者自缓也。酸辛、白
苍、角商，皆木不及而夭极，金于非位承之兼化也。伏明所谓彰伏变易者∶彰，火化彰明也。伏，水化隐
伏也。变易，火不及水兼之，而或彰或伏，变易不常也。苦咸、玄丹、征羽者，皆火不及而夭极，水于非
气运不及；未到节气而气候先至，是来气有余。黄帝问：已到节气而气候未至，未到节气而气候先至，情况如何？岐伯说：应时则顺，不应时则逆，逆则变化发生，变化发生则疾病产生。黄帝说：好。请讲讲什么是“应”。岐伯说：万物生长是对应于气候的；脉象的变化是对应于六气的。（出自《素问·六微旨大论》）
这一章，论述天的阴阳，以及天道右旋的常规。所谓“上”，是指向右运行的。天道以六六之节（六年为一个周期）盛衰更替，天之三阴三阳在天体之外向右旋转，轮流主持每年的岁政，每年各有一次盛衰，到第六年周遍，总共得到六六之节的盛衰规律。上下有固定的位置，左右有纪纲，是说每年的阴阳盛衰之位，上下指司天和在泉两个位置。左右指司天的左间、右间以及在泉的左间、右间，共四个纪纲。凡是天向右旋转的阴阳之气，临于司天之位的，天的政令旺盛，到第三气才开始布散；临在于泉之位的，地的气机旺盛，到终之气才开始布散。而上下两个位置各有两个节律，即阴阳的盛衰。临于司天左间的，其气到第四气旺盛；右间的，其气到第二气旺盛。临在于泉左间的，其气到初之气旺盛；右间的，其气到第五气旺盛。而左右四个纪纲各有四个节律，即阴阳的盛衰。所以这六个节律的阴阳，每年各有一次盛衰，数目加起来得六。寅年和申年，少阳火气旋来主司天，治之为初六；少阳之右的卯年和酉年，阳明燥气旋来主司天，治之为六二；阳明之右的辰年和戌年，太阳寒气旋来主司天，治之为六三；太阳之右的巳年和亥年，厥阴风气旋来主司天，治之为六四；厥阴之右的子年和午年，少阴热气旋来主司天，治之为六五；少阴之右的丑年和未年，太阴湿气旋来主司天，治之为六六；太阴之右，周而复始又回到少阳主治，所以叫六六之节盛衰。凡此三阴三阳作为主治之气，都称为六气的标。面向南方等待的，说明前面提到的少阳之右云云，都是面向南站立等待，即右居西方而从西旋过东方。少阳之上，由火气主治，中见厥阴；阳明之上，由燥气主治，中见太阴；太阳之上，由寒气主治，中见少阴；厥阴之上，由风气主治，中见少阳；少阴之上，由热气主治，中见太阳；太阴之上，由湿气主治，中见阳明。这些火、燥、风、寒、热、湿作为主治之气，都称为六气的本。其中见之气，就是六气的中气。通观前文六气的标而言，则本在上，标在下，中气居于本与标之间。所以说本的下面，是中气显现；中气显现的下面，是气的标。中气是三阴三阳，各自像夫妇一样配合相守，而人的脏腑经脉也都对应它们。所以少阳的本标之中见厥阴，厥阴的本标之中见少阳，二者互为中气相守，那么人的胆、三焦属少阳经也络属于肝、心包，肝、心包属厥阴经也络属于胆、三焦而互相交联。阳明本标之中见太阴，太阴本标之中见阳明，二者互为中气相守，那么人的胃、大肠属阳明经也络属于脾、肺，脾、肺属太阴经也络属于胃、大肠而互相交联。太阳本标之中见少阴，少阴本标之中见太阳，二者互为中气相守，那么人的膀胱、小肠属太阳经也络属于肾、心，肾、心属少阴经也络属于膀胱、小肠而互相交联。本和标不同，气应的现象各异，说的是太阳和少阴二气。太阳之上，由寒气主治，这是标阳本寒不同，其气相应则太阳所至为寒生，中间为温，寒温现象不同。少阴之上，由热气主治，这是标阴本热不同，其气相应，则少阴所至为热生，中间为寒，热寒现象不同。至于脉象从病反，如瓜蒂甜而瓜瓤苦，葱白青叶，人参补而参芦泻，麻黄发汗而根节止汗之类，都是太阳少阴本标不同的气异象。其中有至而至（节气到气候也到），有至而不至（节气到气候没到），有至而太过（节气到气候过于亢盛），是说阴阳旋来治岁的候气到了，而其气化也顺应候气到了，这叫至而至，是和缓的。候气到了而气化没到的，叫至而不至，是旋来之气不及。候气未到而气化先到的，叫未至而至，是旋来之气有余。所以气化应候，按时到达为顺，未至而至、至而不至为逆，逆则胜复的变化发生，变化发生则疾病发作了。万物生长应气，脉象应气，是重申应则顺的意思。经文所说厥阴所至，为风生之类，是万物生长的应；厥阴之至，其脉弦之类，是气脉的应。
[天道六六之节盛衰图一]
[天道六六之节盛衰图二]
少阳，主治寅申岁六节盛衰。阳明，主治卯酉岁六节盛衰。
太阳，主治辰戌岁六节盛衰。厥阴，主治巳亥岁六节盛衰。
[天道六六之节盛衰图三]
[天道六六之节盛衰图四]
少阴，主治子午岁六节盛衰。太阴，主治丑未岁六节盛衰。
[天道六六之节盛衰图五]
[天道六六之节盛衰图六]
[六气各有标本中图]
火、燥、风、寒、热、湿为本，三阴三阳为标，本标之中见者为中气。
少阳之上，火气治之，中见厥阴。
厥阴之上，风气治之，中见少阳。
阳明之上，燥气治之，中见太阴。
太阴之上，湿气治之，中见阳明。
太阳之上，寒气治之，中见少阴。
少阴之上，热气治之，中见太阳。
[人脏腑经脉应天六气各有标本图]
五脏六腑为本，十二经络为标，本标之间所络者为中气。脏腑之本居里，中气居表里之间，经脉之标为表。
足少阳属胆络肝
手少阳属三焦络心包
足厥阴属肝络胆
手厥阴属心包络三焦
足阳明属胃络脾
手阳明属大肠络肺
足太阴属脾络胃
手太阴属肺络大肠
足太阳属膀胱络肾
手太阳属小肠络心
足少阴属肾络膀胱
手少阴属心络小肠
黄帝说：好。愿意听您讲讲地理对六节气位的响应是怎样的？岐伯说：显明之右，是君火的位置；君火之右，退行一步，由相火主治；再行一步，由土气主治；再行一步，由金气主治；再行一步，由水气主治；再行一步，由木气主治；再行一步，由君火主治。相火之下，有水气承袭；水位之下，有土气承袭；土位之下，有风气承袭；风位之下，有金气承袭；金位之下，有火气承袭；君火之下，有阴精承袭。黄帝问：为什么呢？岐伯说：亢盛就会为害，有承袭才能制约，制约就能生化，外部列示盛衰，为害就会败坏扰乱，生化大病。黄帝问：盛衰情况怎样？岐伯说：不在其位则为邪，在其位则为正，邪则病变严重，正则病变轻微。黄帝问：什么叫当位？岐伯说：木运临卯年，火运临午年，土运临四季月，金运临酉年，水运临子年，这叫岁会，是气之平和。黄帝问：不在位怎么样？岐伯说：岁气不与运会相合。黄帝问：土运之年，上见太阴；火运之年，上见少阳、少阴；金运之年，上见阳明；木运之年，上见厥阴；水运之年，上见太阳，这怎么办？岐伯说：这是天与运会相合。所以《天元册》叫天符。黄帝问：天符岁会怎么样？岐伯说：这是太乙天符的会合。黄帝问：它们的贵贱如何？岐伯说：天符为执法，岁会为行令，太乙天符为贵人。黄帝问：邪气中人怎么样？岐伯说：中执法者，病势急而危重；中行令者，病势缓而持久；中贵人者，病势暴烈而死。黄帝问：位置的变动如何？岐伯说：君位臣则顺，臣位君则逆，逆则病近，危害迅速；顺则病远，危害轻微，这就是所说的二火。（出自《素问·六微旨大论》）
这一章，论述地的阴阳，以及左旋地理的常规。所谓“下”，是指向左运行的。地理对应六节气位，是将大地四方分为六步，轮流主持时令，以应对外天六节气位的治理。显明之右，是君火的位置，日出显明（卯地）之右，在方位属东南，在时间属春分，卯时之后，是君火的位置。君火之右，退行一步，由相火主治，地气至南方相火位行令，主治夏至前后第三气，以应司天之政布散，其运主戊癸年，以应司天之政治岁。再行一步，由土气主治，地气至西南土位行令，主治秋分前第四气，以应司天左间之气旺盛，其运主甲己年，以应司天之政治岁。再行一步，由金气主治，地气至西北金位行令，主治秋分后第五气，以应在泉右间之气，其运主乙庚年，以应司天之政治岁。再行一步，由水气主治，地气至北方水位行令，主治冬至前后终之气，以应在泉之气布散，其运主丙辛年，以应司天之政治岁。再行一步，由木气主治，地气至东北木位行令，主治春分前初之气，以应在泉左间之气旺盛，其运主丁壬年，以应司天之政治岁。再行一步，由君火主治，地气至东南君火位行令，主治春分后第二气，以应司天右间之气旺盛，其运周岁，由相火代治，不主岁。凡此六步治令之时，各行本方之气进入中国。所以木气在东方治令时，春气西行，而中国皆受东方温气与泉左间所居之气的影响。君火、相火在南方治令时，夏气北行，而中国皆受南方热气，与天右间所居之气的影响。金气在西方治令时，秋气东行，而中国皆受西方凉气与天左间所居之气的影响。水气在北方治令时，冬气南行，而中国皆受北方寒气与泉右间所居之气的影响。六气之下，各有制约之气承袭它，大概是五行之气，一极则一生，循环相承，没有一刻间断。相火之下，有水气承袭，是夏相火极盛，水生以承袭它，从微弱逐渐化育至冬季显著。水位之下，有土气承袭，是冬水极盛，土生以承袭它，从微弱逐渐化育，至长夏显著。土位之下，有木气承袭，是长夏土极，木生以承袭它，从微弱逐渐化育，至春季显著。木位之下，有金气承袭，是春木极盛，金生以承袭它，从微弱逐渐化育，至秋季显著。金位之下，有火气承袭，是秋金极盛，火生以承袭它，从微弱逐渐化育，至夏季显著。君火之下，有阴精承袭，是夏君火极盛，阴精承袭它，从微弱逐渐化育，至冬季显著。这个意思与阴阳家说的水胎于午、金胎于卯等说法大同小异，而都是循环相承以为胎元。亢，是过极。亢则害，承乃制，制则生化，外列盛衰，害则败乱，生化大病，是说六位之气过极，则必然为害作乱，承气乃生于下制约它，使其不过极。所以制约则从微化着，承者自外部列示盛，极者自外部列示衰，而生化循环，为害作则败坏扰乱，而生化大病。盛衰非其位则为邪，当其位则为正，是再次阐明上文制则生化，外列盛衰的盛衰。大概制约亢盛下承生化的盛衰，只有岁气和平，则其所化循序渐进，从微至着，而都当六位之正。如果岁气有太过不及，则其所化无序，或越级陵节，或乘危往胜，所以变化或兼化，而为半非其位之邪；变化或复胜，而为全非其位之邪。木运临卯，火运临午，土运临四季，金运临酉，水运临子，这叫岁会气之平，是说这八年岁气与五运相会，而气和平，其盛衰都能循序当六位之正。如其余年份不与运会相合，则气有太过不及，其盛衰都无序而非其位。有人说：王氏注文解释水承火下者，热甚则润溢象水；土承水下者，寒甚则冰坚象土；风承土下者，雨为疾风吹零；金承风下者，风动气清，万物皆燥；火承金下者，火炼金流。林氏校正又引木发而毁折，及厥阴所至为飘怒大凉等语证明。河间又以亢则害承乃制六字之义，著书伸张二家之说，他们的说法都指六位下承之气，为旦夕的暴作。现在唯独您认为是四时的循环，必定有说法通知它，并证明其得失是非吗？回答说：经文下文制则生化，外列盛衰，盛衰当其位则正，非其位则邪几句，论下承之义亲切详备，足以证明其得失是非了。现在经文说君火之右，退行一步，相火治之，水气承之；复行一步，土气治之，木气承之；复行一步，金气治之，火气承之；复行一步，水气治之，土气承之；复行一步，木气治之，金气承之；复行一步，君火治之，阴精承之一节，乃是下承生化之盛衰，当其位则正者。大概其盛衰循序不乱，盛者当法之正位，衰者当承之正位，而各当本位之正，所以温当春，热当夏，凉当秋，寒当冬，而气候和平，以为生长收藏。这是经文的根本宗旨，论四时循环当位正化。王氏注文所释下承之义，又引林氏所引木发毁折，厥阴所至为飘怒大凉之证，乃是下承生化之盛衰，非其位则邪者也。大概其盛衰无序而乱，所以木发毁折者，暴亢极之木飘，半兼暴承下之金杀同化，而盛衰半非其位，为兼化之邪。厥阴所至为飘怒大凉者，暴亢极之木飘怒，为暴承下之金凉报复，而盛衰全非其位，为胜复之邪。所以温非春，热非夏，凉非秋，寒非冬，而或和或乖，以为人之百病。这是王氏、林氏误用旦夕暴作非位之邪，解释经文当位之正。然而其非位之兼化胜复，又有太过不及的不同。现在河间所伸张王氏、林氏之说，以“亢则害承乃制”六字解释变气之义，有的说木极似金，金极似火，火极似水，水极似土，土极似木，都是以亢过极则反似胜己之化；有的说制甚则兼化乃虚象；有的说治兼化但当泻其亢甚之气为病本，不可反误治其兼化者。诸儒这些话，都说五气变盛之兼化，若夫不及者，则未涉及。谨按《五常政大论》说：木不及曰委和。委和之纪，其动戾拘缓，其味酸辛，其色白苍，其声角商。火不及曰伏明。伏明之纪，其动彰伏变易，其味苦咸，其色玄丹，其声征羽。土不及曰卑监。卑监之纪，其动疡涌分溃痈肿，其味酸甘，其色苍黄，其声宫角。金不及曰从革。从革之纪，其动铿禁瞀厥，其味苦辛，其色白丹，其声商征。水不及曰涸流。涸流之纪，其动坚止，其味甘咸，其色玄，其声羽宫。委和所谓软戾拘缓者：王注谓缩短也。大概是木之条达不及而极，则金兼化缩短，承于非位以胜之。戾，肢体曲戾。拘，筋脉拘强。木为金之缩短牵引，而曲戾拘强。缓，筋脉缓纵。金胜木则土寡于畏，故土兼化缓纵于其空隙，而拘者自拘，缓者自缓。酸辛、白苍、角商，皆木不及而夭极，金于非位承之兼化。伏明所谓彰伏变易者：彰，火化彰明。伏，水化隐伏。变易，火不及水兼之，而或彰或伏，变易不常。苦咸、玄丹、征羽者，皆火不及而夭极，水于非位承之兼化。
Qi is insufficient; if the climate arrives before the solar term, it indicates an excess of the incoming qi. The Yellow Emperor asked: What happens when the solar term arrives but the climate does not, or when the climate arrives before the solar term? Qibo replied: When it corresponds, it is smooth (shun); when it does not correspond, it is contrary (ni). Contrariety generates changes, and changes generate diseases. The Yellow Emperor said: Good. Please explain what "correspondence" means. Qibo said: The growth of all things corresponds to the climate; the pulse corresponds to the six qi. (From *Suwen: Liuhui Zhi Dalun*)
This chapter discusses the yin and yang of Heaven, and the normal course of the Heavenly Dao rotating to the right. By "upper," it refers to the rightward movement. The waxing and waning of the Heavenly Dao in cycles of six-six years occurs as the Three Yin and Three Yang of Heaven rotate to the right outside the celestial sphere, taking turns governing the annual political qi. Each year has its own waxing and waning, completing a cycle in six years, totaling the waxing and waning patterns of the six-six cycles. There are fixed positions for upper and lower, and guidelines for left and right. This refers to the positions of yin and yang waxing and waning each year: "upper and lower" refer to the two positions of Si Tian (Sovereign Heaven) and Zai Quan (In Spring); "left and right" refer to the left and right interstitial spaces of Si Tian and the left and right interstitial spaces of Zai Quan, forming four guidelines. Whenever the yin and yang qi rotating to the right by Heaven approaches the position of Si Tian, the political qi of Heaven is vigorous and begins to disseminate from the third Qi; whenever it approaches the position of Zai Quan, the qi of Earth is vigorous and begins to disseminate from the final Qi. Thus, the upper and lower positions have two rhythms of waxing and waning yin and yang. Approaching the left interstitial space of Si Tian, its qi becomes vigorous at the fourth Qi; approaching the right interstitial space, its qi becomes vigorous at the second Qi. Approaching the left interstitial space of Zai Quan, its qi becomes vigorous at the first Qi; approaching the right interstitial space, its qi becomes vigorous at the fifth Qi. Thus, the four guidelines on the left and right have four rhythms of waxing and waning yin and yang. Therefore, these six rhythmic yins and yangs each have one waxing and waning per year, summing up to six. In Yin and Shen years, Shaoyang (Lesser Yang) fire qi rotates to govern Si Tian, treated as the initial six; to the right of Shaoyang, in Mao and You years, Yangming (Greater Yang) dryness qi rotates to govern Si Tian, treated as six-two; to the right of Yangming, in Chen and Xu years, Taiyang (Greater Yang) cold qi rotates to govern Si Tian, treated as six-three; to the right of Taiyang, in Si and Hai years, Jueyin (Terminal Yin) wind qi rotates to govern Si Tian, treated as six-four; to the right of Jueyin, in Zi and Wu years, Shaoyin (Lesser Yin) heat qi rotates to govern Si Tian, treated as six-five; to the right of Shaoyin, in Chou and Wei years, Taiyin (Greater Yin) dampness qi rotates to govern Si Tian, treated as six-six; to the right of Taiyin, it cycles back to start with Shaoyang governing, hence called the waxing and waning of the six-six cycles. All these Three Yin and Three Yang serving as governing qi are referred to as the Biao (Markers) of the Six Qi. Those facing south waiting indicate that mentioned previously regarding Shaoyang's right, etc., all stand facing south to wait, meaning residing on the right in the West and rotating past the East from the West. Above Shaoyang, Fire Qi governs, revealing Jueyin in the middle; above Yangming, Dryness Qi governs, revealing Taiyin in the middle; above Taiyang, Cold Qi governs, revealing Shaoyin in the middle; above Jueyin, Wind Qi governs, revealing Shaoyang in the middle; above Shaoyin, Heat Qi governs, revealing Taiyang in the middle; above Taiyin, Dampness Qi governs, revealing Yangming in the middle. These Fire, Dryness, Wind, Cold, Heat, and Dampness, as governing qi, are all referred to as the Ben (Roots) of the Six Qi. The revealed qi in the middle is the Zhong Qi (Middle Qi) of the Six Qi. Speaking generally of the Biao of the previous Six Qi, the Ben is above, the Biao is below, and the Zhong Qi resides between the Ben and the Biao. Thus, it is said: Below the Ben is the manifestation of the Middle; below the manifestation of the Middle is the Biao of the Qi. The Zhong Qi consists of the Three Yin and Three Yang, each cooperating and guarding like husband and wife, and the human Zang-Fu organs and meridians all correspond to them. Thus, the Zhong Qi revealed in the Ben and Biao of Shaoyang is Jueyin, and the Zhong Qi revealed in the Ben and Biao of Jueyin is Shaoyang; they guard each other as Zhong Qi, so the Gallbladder and Sanjiao (Triple Burner) meridians of Shaoyang also connect to the Liver and Pericardium, while the Liver and Pericardium meridians of Jueyin also connect to the Gallbladder and Sanjiao, intersecting mutually. The Zhong Qi revealed in the Ben and Biao of Yangming is Taiyin, and the Zhong Qi revealed in the Ben and Biao of Taiyin is Yangming; they guard each other as Zhong Qi, so the Stomach and Large Intestine meridians of Yangming also connect to the Spleen and Lung, while the Spleen and Lung meridians of Taiyin also connect to the Stomach and Large Intestine, intersecting mutually. The Zhong Qi revealed in the Ben and Biao of Taiyang is Shaoyin, and the Zhong Qi revealed in the Ben and Biao of Shaoyin is Taiyang; they guard each other as Zhong Qi, so the Bladder and Small Intestine meridians of Taiyang also connect to the Kidney and Heart, while the Kidney and Heart meridians of Shaoyin also connect to the Bladder and Small Intestine, intersecting mutually. When the Ben and Biao differ, and the corresponding phenomena of Qi vary, this refers to the Taiyang and Shaoyin qi. Above Taiyang, Cold Qi governs; this means the Biao is Yang and the Ben is Cold, differing. When the Qi corresponds, Taiyang's arrival brings Cold generation, while the middle brings Warmth, resulting in different phenomena of Cold and Warmth. Above Shaoyin, Heat Qi governs; this means the Biao is Yin and the Ben is Heat, differing. When the Qi corresponds, Shaoyin's arrival brings Heat generation, while the middle brings Cold, resulting in different phenomena of Heat and Cold. As for the pulse following the disease in reverse, such as melon rind being sweet and pulp bitter, scallion white part green and leaf blue, Ginseng tonifying and Rhizoma Ginseng (Lu) purging, Ephedra inducing sweating while roots and nodes stopping sweat—these are all examples of the different phenomena of Qi due to the differing Ben and Biao of Taiyang and Shaoyin. There are cases where the term arrives and the climate arrives (Zhi Er Zhi), where the term arrives but the climate does not (Zhi Er Bu Zhi), and where the term arrives but the climate is excessive (Zhi Er Tai Guo). This means when the timing of the Yin-Yang rotation governing the year arrives, and its Qi transformation also arrives according to the timing, it is called "Zhi Er Zhi" and is harmonious. If the timing arrives but the Qi transformation does not, it is called "Zhi Er Bu Zhi," indicating the incoming Qi is insufficient. If the timing has not arrived but the Qi transformation arrives first, it is called "Wei Zhi Er Zhi," indicating the incoming Qi is in excess. Therefore, when Qi transformation corresponds to the timing, arriving on time is Shun (smooth/obedient); arriving early or late is Ni (contrary/rebellious). Ni generates changes of victory and revenge; changes generate diseases. "All things grow responding to Qi, pulses respond to Qi" reiterates the meaning that correspondence implies Shun. The scripture says "What Jueyin brings is Wind generation," which is the response of thing growth; "When Jueyin arrives, its pulse is Wiry," which is the response of Qi and pulse.
[Diagram of Waxing and Waning of Six-Six Cycles of Heavenly Dao 1]
[Diagram of Waxing and Waning of Six-Six Cycles of Heavenly Dao 2]
Shaoyang governs the six-cycle waxing and waning of Yin and Shen years. Yangming governs the six-cycle waxing and waning of Mao and You years.
Taiyang governs the six-cycle waxing and waning of Chen and Xu years. Jueyin governs the six-cycle waxing and waning of Si and Hai years.
[Diagram of Waxing and Waning of Six-Six Cycles of Heavenly Dao 3]
[Diagram of Waxing and Waning of Six-Six Cycles of Heavenly Dao 4]
Shaoyin governs the six-cycle waxing and waning of Zi and Wu years. Taiyin governs the six-cycle waxing and waning of Chou and Wei years.
[Diagram of Waxing and Waning of Six-Six Cycles of Heavenly Dao 5]
[Diagram of Waxing and Waning of Six-Six Cycles of Heavenly Dao 6]
[Diagram of Ben, Biao, and Middle Qi of Each of the Six Qi]
Fire, Dryness, Wind, Cold, Heat, Dampness are the Ben; Three Yin and Three Yang are the Biao; the revealed in the middle of Ben and Biao is the Zhong Qi.
Above Shaoyang, Fire Qi governs, revealing Jueyin in the middle.
Above Jueyin, Wind Qi governs, revealing Shaoyang in the middle.
Above Yangming, Dryness Qi governs, revealing Taiyin in the middle.
Above Taiyin, Dampness Qi governs, revealing Yangming in the middle.
Above Taiyang, Cold Qi governs, revealing Shaoyin in the middle.
Above Shaoyin, Heat Qi governs, revealing Taiyang in the middle.
[Diagram of Human Zang-Fu Organs and Meridians Corresponding to Heavenly Six Qi with Ben and Biao]
The Five Zang and Six Fu organs are the Ben; the Twelve Meridians are the Biao; what connects between Ben and Biao is the Zhong Qi. The Ben of Zang-Fu resides internally, the Zhong Qi resides between interior and exterior, and the Biao of meridians is exterior.
Foot Shaoyang belongs to Gallbladder and connects to Liver.
Hand Shaoyang belongs to Sanjiao and connects to Pericardium.
Foot Jueyin belongs to Liver and connects to Gallbladder.
Hand Jueyin belongs to Pericardium and connects to Sanjiao.
Foot Yangming belongs to Stomach and connects to Spleen.
Hand Yangming belongs to Large Intestine and connects to Lung.
Foot Taiyin belongs to Spleen and connects to Stomach.
Hand Taiyin belongs to Lung and connects to Large Intestine.
Foot Taiyang belongs to Bladder and connects to Kidney.
Hand Taiyang belongs to Small Intestine and connects to Heart.
Foot Shaoyin belongs to Kidney and connects to Bladder.
Hand Shaoyin belongs to Heart and connects to Small Intestine.
The Yellow Emperor said: Good. I wish to hear how Geography responds to the positions of the Six Qi and Solar Terms. Qibo said: To the right of Xian Ming (Clear Manifestation), is the position of Jun Huo (Monarch Fire); to the right of Jun Huo, moving backward one step, Xiang Huo (Minister Fire) governs; moving forward one step again, Earth Qi governs; moving forward one step again, Metal Qi governs; moving forward one step again, Water Qi governs; moving forward one step again, Wood Qi governs; moving forward one step again, Jun Huo governs. Below Xiang Huo, Water Qi succeeds it; below the Water position, Earth Qi succeeds it; below the Earth position, Wind Qi succeeds it; below the Wind position, Metal Qi succeeds it; below the Metal position, Fire Qi succeeds it; below Jun Huo, Yin Jing (Yin Essence) succeeds it. The Yellow Emperor asked: Why? Qibo said: Excess causes harm; succession leads to control; control allows for generation and transformation; externally displaying waxing and waning. Harm leads to ruin and chaos; generation and transformation lead to major diseases. The Yellow Emperor asked: How are waxing and waning? Qibo said: Not in its position makes it Xie (Evil/Pathogenic); in its position makes it Zheng (Correct/Upright). Pathogenic changes are severe; upright changes are mild. The Yellow Emperor asked: What is meant by "in its position"? Qibo said: Wood Yun (Movement) meeting Mao year, Fire Yun meeting Wu year, Earth Yun meeting the four seasons months, Metal Yun meeting You year, Water Yun meeting Zi year—this is called Sui Hui (Year Assembly), the peace of Qi. The Yellow Emperor asked: What about not in position? Qibo said: The year does not assemble with Yun. The Yellow Emperor asked: In years of Earth Yun, seeing Taiyin above; in years of Fire Yun, seeing Shaoyang and Shaoyin above; in years of Metal Yun, seeing Yangming above; in years of Wood Yun, seeing Jueyin above; in years of Water Yun, seeing Taiyang above—what then? Qibo said: This is Heaven assembling with Yun. Thus, the *Tianyuan Ce* calls it Tian Fu (Heavenly符/Symbol). The Yellow Emperor asked: What about Tian Fu and Sui Hui? Qibo said: It is the assembly of Taiyi Tian Fu. The Yellow Emperor asked: How do their nobility and baseness compare? Qibo said: Tian Fu is the Law Enforcer, Sui Wei is the Order Executor, Taiyi Tian Fu is the Noble Person. The Yellow Emperor asked: How does pathogenic Qi strike humans? Qibo said: Striking the Law Enforcer, the disease is rapid and critical; striking the Order Executor, the disease is slow and persistent; striking the Noble Person, the disease is violent and fatal. The Yellow Emperor asked: How does the change of position work? Qibo said: Monarch position serving Minister is Shun (smooth); Minister position serving Monarch is Ni (contrary). Ni means the disease is near and harm is rapid; Shun means the disease is distant and harm is slight. This is referred to as the Two Fires. (From *Suwen: Liuhui Zhi Dalun*)
This chapter discusses the Yin and Yang of Earth, and the normal course of Earth's leftward rotation. By "lower," it refers to the leftward movement. Geography responding to the Six Qi and Solar Term positions divides the four directions of Earth into six steps, taking turns governing seasonal times to correspond to the governance of the external Heaven's Six Qi and Solar Term positions. "To the right of Xian Ming is the position of Jun Huo": Xian Ming refers to the rising sun at Mao (East). To the right of Mao, in the direction Southeast, in time Spring Equinox, after Mao hour, is the position of Jun Huo. "To the right of Jun Huo, moving backward one step, Xiang Huo governs": Earth Qi moves to the Southern position of Xiang Huo to issue orders, governing the Third Qi around the Summer Solstice, corresponding to the dissemination of Si Tian's politics. Its Yun governs Wu and Gui years, corresponding to Si Tian's politics governing the year. "Moving forward one step again, Earth Qi governs": Earth Qi moves to the Southwest Earth position to issue orders, governing the Fourth Qi before the Autumn Equinox, corresponding to the prosperity of Si Tian's left interstitial Qi. Its Yun governs Jia and Ji years, corresponding to Si Tian's politics governing the year. "Moving forward one step again, Metal Qi governs": Earth Qi moves to the Northwest Metal position to issue orders, governing the Fifth Qi after the Autumn Equinox, corresponding to the Qi of Zai Quan's right interstitial space. Its Yun governs Yi and Geng years, corresponding to Si Tian's politics governing the year. "Moving forward one step again, Water Qi governs": Earth Qi moves to the Northern Water position to issue orders, governing the Final Qi around the Winter Solstice, corresponding to the dissemination of Zai Quan's Qi. Its Yun governs Bing and Xin years, corresponding to Si Tian's politics governing the year. "Moving forward one step again, Wood Qi governs": Earth Qi moves to the Northeast Wood position to issue orders, governing the First Qi before the Spring Equinox, corresponding to the prosperity of Zai Quan's left interstitial Qi. Its Yun governs Ding and Ren years, corresponding to Si Tian's politics governing the year. "Moving forward one step again, Jun Huo governs": Earth Qi moves to the Southeast Jun Huo position to issue orders, governing the Second Qi after the Spring Equinox, corresponding to the prosperity of Si Tian's right interstitial Qi. Its Yun covers the whole year, governed by Xiang Huo instead, not governing the year itself. During these six steps of governance, each brings the Qi of its native direction into China. Thus, when Wood Qi governs in the East, Spring Qi moves West, and China is influenced by Eastern Warm Qi and the Qi residing in Zai Quan's left interstitial space. When Jun and Xiang Huo govern in the South, Summer Qi moves North, and China is influenced by Southern Hot Qi and the Qi residing in Si Tian's right interstitial space. When Metal Qi governs in the West, Autumn Qi moves East, and China is influenced by Western Cool Qi and the Qi residing in Si Tian's left interstitial space. When Water Qi governs in the North, Winter Qi moves South, and China is influenced by Northern Cold Qi and the Qi residing in Zai Quan's right interstitial space. Below each of the Six Qi, there is Qi succeeding and controlling it. This is because the Qi of the Five Elements, upon reaching extremity, generates anew, cycling continuously without a moment's break. Below Xiang Huo, Water Qi succeeds it: Summer Xiang Huo reaches extremity, Water generates to succeed it, transforming from slight to prominent until Winter. Below the Water position, Earth Qi succeeds it: Winter Water reaches extremity, Earth generates to succeed it, transforming from slight to prominent until Late Summer. Below the Earth position, Wood Qi succeeds it: Late Summer Earth reaches extremity, Wood generates to succeed it, transforming from slight to prominent until Spring. Below the Wood position, Metal Qi succeeds it: Spring Wood reaches extremity, Metal generates to succeed it, transforming from slight to prominent until Autumn. Below the Metal position, Fire Qi succeeds it: Autumn Metal reaches extremity, Fire generates to succeed it, transforming from slight to prominent until Summer. Below Jun Huo, Yin Jing succeeds it: Summer Jun Huo reaches extremity, Yin Jing succeeds it, transforming from slight to prominent until Winter. This meaning is largely similar to the Yin-Yang school's theory of Water gestating at Wu and Metal gestating at Mao, all cycling to form gestation. "Kang" (Excess) means extreme. Kang Ze Hai, Cheng Nai Zhi, Zhi Ze Sheng Hua, Wai Lie Sheng Shuai, Hai Ze Bai Luan, Sheng Hua Da Bing: This means if the Qi of the six positions reaches extremity, harm arises; the succeeding Qi generates below to control it, preventing excess. Thus, control allows transformation from slight to prominent; the successor displays prosperity externally, the extreme displays decline externally, and generation/transformation cycles. Harm leads to ruin and chaos, causing major diseases in generation/transformation. "Sheng Shuai Fei Qi Wei Ze Xie, Dang Qi Wei Ze Zheng" reiterates the waxing and waning of "Control allows generation/transformation, externally displaying waxing and waning." Generally, the waxing and waning of controlling excess and succeeding generation/transformation: only when Year Qi is peaceful does its transformation proceed step-by-step from slight to prominent, fitting the correct positions of the six positions. If Year Qi has excess or insufficiency, its transformation is disordered, leaping stages or attacking dangers, so changes may be mixed transformations, becoming half-pathogenic due to non-position; or changes may be revenge victories, becoming fully pathogenic due to non-position. "Wood Yun meeting Mao, Fire Yun meeting Wu, Earth Yun meeting four seasons, Metal Yun meeting You, Water Yun meeting Zi" is called Sui Hui, peace of Qi. This means in these eight years, Year Qi meets Five Yun movements, resulting in peaceful Qi, where waxing and waning follow order and fit the correct positions of the six positions. For other years not meeting Yun, Qi has excess or insufficiency, and waxing and waning are disordered and non-positional. Some say: Wang's commentary explains "Water succeeding below Fire" as heat being so great it overflows like water; "Earth succeeding below Water" as cold being so great ice hardens like earth; "Wind succeeding below Earth" as rain blown by fierce winds scatters; "Metal succeeding below Wind" as wind moving clears Qi, making all things dry; "Fire succeeding below Metal" as fire smelts metal. Lin's correction cites "Wood erupts and breaks" and "Jueyin's arrival brings floating anger and great coolness" as evidence. He Jian further wrote books expanding on these two schools' theories using the meaning of "Kang Ze Hai, Cheng Nai Zhi." Their views all point to the Qi succeeding below the six positions as sudden daily occurrences. Now you alone claim it is a four-season cycle; you must have an explanation to clarify it and prove its gains, losses, right, and wrong. I reply: The scripture's subsequent sentences "Control allows generation/transformation, externally displaying waxing and waning; waxing and waning in position is Zheng, not in position is Xie" discuss the meaning of succeeding Qi intimately and comprehensively, sufficient to prove its gains, losses, right, and wrong. Now the scripture says: "To the right of Jun Huo, moving backward one step, Xiang Huo governs, Water Qi succeeds it; moving forward one step, Earth Qi governs, Wood Qi succeeds it; moving forward one step, Metal Qi governs, Fire Qi succeeds it; moving forward one step, Water Qi governs, Earth Qi succeeds it; moving forward one step, Wood Qi governs, Metal Qi succeeds it; moving forward one step, Jun Huo governs, Yin Jing succeeds it." This section describes the waxing and waning of succeeding generation/transformation, which is Zheng when in position. Generally, its waxing and waning proceed in order without disorder. The prosperous ones occupy the correct positions of law; the declining ones occupy the correct positions of succession, each fitting the correct position of its own nature. Thus, Warm fits Spring, Hot fits Summer, Cool fits Autumn, Cold fits Winter, resulting in peaceful climate for Growth, Harvest, Storage, and Emission. This is the fundamental intent of the scripture, discussing the four-season cycle and correct transformation in position. Wang's commentary's explanation of succeeding Qi, citing Lin's "Wood erupts and breaks" and "Jueyin's arrival brings floating anger and great coolness," refers to the waxing and waning of succeeding generation/transformation, which is Xie when not in position. Generally, its waxing and waning are disordered and chaotic. Thus, "Wood erupts and breaks" refers to violently excessive Wood floating, partially combining with the violent succeeding Metal's killing energy to transform together, resulting in half-waxing/half-declining not in position, becoming a mixed-transformation pathogen. "Jueyin's arrival brings floating anger and great coolness" refers to violently excessive Wood floating and raging, retaliated against by the violent succeeding Metal's coolness, resulting in full-waxing/full-declining not in position, becoming a victory-revenge pathogen. Thus, Warm is not Spring, Hot is not Summer, Cool is not Autumn, Cold is not Winter, alternating between harmony and discord, causing various human diseases. This is Wang and Lin mistakenly using sudden daily non-positional pathogens to explain the scripture's positional correctness. However, these non-positional mixed transformations and victory-revenges differ in excess and insufficiency. Now He Jian expands Wang and Lin's theories, using "Kang Ze Hai, Cheng Nai Zhi" to explain changing Qi. He says: Wood extreme resembles Metal, Metal extreme resembles Fire, Fire extreme resembles Water, Water extreme resembles Earth, Earth extreme resembles Wood—all because excess beyond extremity reverses to resemble the transformation of the element overcoming it. He says: Control being too strong leads to mixed transformation, which is a false appearance. He says: Treating mixed transformation should only purge the excessively excessive Qi as the root of disease, not mistakenly treat the mixed transformation. These scholars' words all refer to the mixed transformation of the five Qi's changing prosperity. As for insufficiency, they have not addressed it. Carefully consulting *Wuchang Zheng Dalun*: Wood insufficiency is called Wei He. In the record of Wei He, its movement is stiffness, constraint, and laxity; its taste is sour and pungent; its color is white and pale; its sound is Jue and Shang. Fire insufficiency is called Fu Ming. In the record of Fu Ming, its movement is manifest hiddenness and change; its taste is bitter and salty; its color is dark and red; its sound is Zhi and Yu. Earth insufficiency is called Bei Jian. In the record of Bei Jian, its movement is ulcers, swelling, splitting, ulceration, and carbuncles; its taste is sour and sweet; its color is pale and yellow; its sound is Gong and Jue. Metal insufficiency is called Cong Ge. In the record of Cong Ge, its movement is clanging, restriction, dizziness, and reversal; its taste is bitter and pungent; its color is white and red; its sound is Shang and Zhi. Water insufficiency is called He Liu. In the record of He Liu, its movement is hardness and stillness; its taste is sweet and salty; its color is dark; its sound is Yu and Gong. "Wei He" refers to softness, stiffness, constraint, and laxity: Wang's note defines "shortening." Basically, Wood's spreading nature is insufficient and reaches extremity, so Metal mixed-transforms shortening, succeeding in non-position to overcome it. "Li" means limb curvature. "Ju" means tendon and vessel constraint. Wood is pulled by Metal's shortening, causing curvature and constraint. "Huan" means tendon and vessel laxity. Metal overcoming Wood makes Earth lack fear, so Earth mixed-transforms laxity in its gaps, so constrained remains constrained, lax remains lax. Sour, Pungent, White, Pale, Jue, Shang are all Wood insufficiency reaching extremity, with Metal succeeding in non-position to mixed-transform. "Fu Ming" refers to manifest hiddenness and change: "Zhang" means Fire transformation is manifest. "Fu" means Water transformation is hidden. "Bian Yi" means Fire insufficiency allows Water to mix in, sometimes manifest, sometimes hidden, changing irregularly. Bitter, Salty, Dark, Red, Zhi, Yu are all Fire insufficiency reaching extremity, with Water succeeding in non-position to mixed-transform.