位承之兼化也。卑监所谓疡涌分溃痈肿者∶疡，痈肿土化壅塞也。涌，分溃木化启折也。土化壅塞而为疡
痈肿，木兼化启折而为腾涌分溃其壅塞也。酸甘、苍黄、宫角者，土不及而夭极，木于非位承之兼化也。
从革所谓铿禁瞀厥者∶铿，谓金化铿声而为咳也。禁，谓闭气抑喉而禁忍其咳也。盖金肺太过，则欲气伸
而喘喝胸凭仰息，金肺不及，则欲气蓄而禁忍铿咳也。瞀，昏也。厥，逆也。金化铿禁而不及，则火兼化，
昏瞀厥逆之气升于禁忍之处也。苦辛、白丹、商征者，皆金不及而夭极，火于非位承之兼化也。涸流所谓
坚止者∶坚，坚干。止，定止也。水少坚干而土兼之定止也。甘咸、 玄、羽宫者，皆水不及而夭极，土
于非位承之兼化也。凡此皆气虚所变之兼化，其治法当补本气之虚，非如气盛兼化之法当泻。今河间例言
治兼化，但当泻其亢甚之本气者，可乎？其所兼之化，皆本气不足，所承者得以胜之而然，不治则本气愈
衰，承气愈胜，今例言兼化为相似之虚象，不可反治之者，可乎？此则河间误释太过不及所变之兼化皆为
太过也。曰∶王氏、林氏、河间氏失经旨意，已闻命矣。然六位下承之气，其所以为正化之常者，为兼化
胜复之变者，为和者，为乖者之详，犹有可得闻之而一证之以经旨乎？曰∶至诚无息者，道体也。阴阳五
行，在天地间流行，一极一生，而更互相承，循环无端者，与道为体也。故其相承，以阴阳言，则冬至阴
极，阳生承之，夏至阳极，阴生承之也；以五行言之，则五行即阴阳之相承，特有盛稚之分耳，故火盛阳，
水盛阴，木稚阳，金稚阴，土负阴抱阳为冲气。其在阴阳相承，则冬至阴极，阳生承之，始于长夏土之冲
气极，木稚阳生承之，次于秋金之稚阴极，火盛阳生承之，终于冬水之盛阴极，土冲气生承之也；夏至阳
极，阴生承之，始于春木之稚阳极，金稚，阴生承之，次于夏君火之盛阳极，阴精生承之，终于夏相火之
盛阳极，阴生承之，而一岁一周也。其在五行自相承，则君火相火之下，阴精水气承之。水位之下，土气
承之者，初岁也，土位之下，木气承之者，二岁也。木位之下，金气承之，金位之下，火气承之者，凡三
岁，周而复始也。故混而阴阳，分而五行。常如是更互相承，循环无端者，实由相承之体，至诚无息而然。
圣人在川上，所谓逝者如斯夫，不舍昼夜，正谓此至诚无息之体也。然以其相承之体言之，则至诚无息，
随极而承，无常变和乖之殊。以其流行之用言之，则极于平气之纪，而当其位承之者，为正化之常，而为
和；极于太过不及之纪，而非其位承之者，为兼化胜复之变而为乖也。其常者则循序渐进，以为四时之周
流；其变者则或肆威太过，而暴极于非位，或势力不及，而夭极于非位。故所承者皆随其极制于下，而躐
等陵节变其本气，以为旦夕之暴化。是故半变者，本气半衰，下承半盛，而为半非位之兼化；全变者，
本气全衰，下承全盛，而为全非位之胜复。和而变者，为德化政令，乖而变者，为灾害眚伤也。经所谓发
生之纪，其变振拉摧拔之类，乃太过之兼化；木不胜德，则收气复之类，乃太过之胜复。委和之纪，其动
戾拘缓之类，乃不及之兼化；肃杀炎赫沸腾之类，乃德化政令之胜复。水发而雹雪，木发而毁折之类，
乃灾害眚伤之兼化；厥阴所至为飘怒太凉，少阴所至为大暄寒之类，乃灾害眚伤之胜复也。故均是至诚无息
之体，但其所极所承者，有常变和乖之不齐，则其应见者，有变化、兼化、胜复及微甚灾祥之各异。王
氏、林氏不分变化，释变化为变气，河间不分虚实，释兼化为盛，皆不思之过也。
\r地理应天六节气位左转图\ps91a23.bmp\r
六位之下各有承气制亢图 当其位则正。
冬至阴盛极阳生承之（阴盛亢则害，阳承乃制之，制生则化，至春夏着盛，春即稚阳木，夏即老
阳火，长夏即冲气上也。）
夏至阳盛极阴生承之（阳盛亢则害，阴承乃制之，制生则化，至秋冬着盛，秋即稚阴金，冬即老阴水也。）
相火之下水气承之（夏火亢则害，水承乃制之，制生则化，至冬着盛。）
水位之下土气承之（冬水亢则害，土承乃制之，制生则化，至长夏着盛。）
土位之下木气承之（长夏土亢则害，木承乃制之，制生则化，至春着盛。）
木位之下金气承之（春木亢则害，金承乃制之，制生则化，至秋着盛。）
金位之下火气承之（秋金亢则害，火承乃制之，制生则化，至夏着盛。）
君火之下阴精承之
亢则害，承乃制，制生则化，外列盛衰。盛衰，当其位则正，非其位则邪。
木发而毁折（风木之飘，半兼金承之，故毁折。）
火发而曛昧（火热之明，半兼木承之，故曛昧。）
土发而飘骤（土湿之雨，半兼风承之，故飘骤。）
金发而清明（金燥之清，半兼火承之，故清明。）
水发而雹雪（寒水之零，半兼土承之，故雹雪。）
厥阴所至为飘怒大凉（风飘之胜全变，非位承之，金凉复。）
少阴所至为大暄寒（君火之胜全变，非位承之，寒 复。）
太阴所至为雷霆骤注烈风（骤雨之胜全变，非位承之，烈风复。）
少阳所至为飘风燔燎霜凝（相火之胜全变，非位承之，霜凝。）
阳明所至为散落温（金凉之胜全变，非位承之，温热复。）
太阳所至为寒雪冰雹白埃（寒 之胜全变，非位承之，温埃复。）
帝曰∶善。愿闻其步何如？岐伯曰∶所谓步者，六十度而有奇，故二十四步积盈百刻而成日也。帝曰∶六
气应五行之变何如？岐伯曰∶位有终始，气有国中，上下不同，求之亦异也。帝曰∶求之奈何？岐伯曰∶天气
始于甲，地气始于子，子甲相合，命曰岁立。谨候其时，气可与期。帝曰∶愿闻其岁，六气始终，早晏何如？
岐伯曰∶明乎哉问也！甲子之岁，初之气，天数始于水下一刻，终于八十七刻半；二之气，始于八十七刻六分，
终于七十五刻；三之气，始于七十六刻，终于六十二刻半；四之气，始于六十二刻六分，终于五十刻；五之气，
始于五十一刻，终于三十七刻半；六之气，始于三十七刻六分，终于二十五刻。所谓初六，天之数也。乙丑岁，
初之气，天数始于二十六刻，终于一十二刻半；二之气，始于一十二刻六分，终于水下百刻；三之气，始于一
刻，终于八十七刻半；四之气，始于八十七刻六分，终于七十五刻；五之气，始于七十六刻，终于六十二刻半；
六之气，始于六十二刻六分，终于五十刻。所谓六二，天之数也。丙寅岁，初之气，天数始于五十一刻，终于
三十七刻半；二之气，始于三十七刻六分，终于二十五刻；三之气，始于二十六刻，终于一十二刻半；四之气，
始于一十二刻六分，终于水下百刻；五之气，始于一刻，终于八十七刻半； 六之气，始于八十七刻六分，终于
七十五刻。所谓六三，天之数也。丁卯岁；初之气，天数始于七十六刻，终于六十二刻半；二之气，始于六十
二刻六分，终于五十刻；三之气，始于五十一刻，终于三十七刻半；四之气，始于三十七刻六分，终于二十五
刻；五之气，始于二十六刻，终于一十二刻半；终之气，始于一十二刻六分，终于水下百刻。所谓六四，天之
数也。次戊辰岁，初之气，复始于一刻，常如是无已，周而复始。帝曰∶愿闻其岁候何如？岐伯曰∶悉乎哉问
也！日行一周，天气始于一刻，日行再周，天气始于二十六刻，日行三周，天气始于五十一刻，日行四周，天
气始于七十六刻，日行五周，天气复始于一刻，所谓一纪也。是故寅午戌岁气会同，卯未亥岁气会同，辰申子
岁气会同，巳酉丑岁气会同，终而复始。帝曰∶愿闻其用也。岐伯曰∶言天者求之本，言地者求之位，言人者
求之气交。帝曰∶何谓气交？岐伯曰∶上下之位，气交之中，人之居也。故曰∶天枢之上，天气主之；天枢之
下，地气主之；气交之分，人气从之，万物由之，此之谓也。帝曰∶何谓国中？岐伯曰∶初凡三十度而有奇，
中气同法。帝曰∶国中何也？岐伯曰∶所以分天地也。帝曰∶愿卒闻之？岐伯曰∶初者地气也，中者天气也。
帝曰∶其升降何如？岐伯曰∶气之升降，天地之更用也。帝曰∶愿闻其用何如？岐伯曰∶升已而降，降者谓天；
降已而升，升者谓地。天气下降，气流于地；地气上升，气腾于天。故高下相召，升降相因，而变作矣。（六微
旨大论）
此一章，论天之阴阳与地之阴阳相错而变生，所谓动静相召，上下相临，阴阳相错者也。步者，帝覆问
上章地之六步也。六十度有奇者，地之六步绕天一周，凡三百六十五度以为一岁之日数，而每步各得六十
度有奇也。故一日为一度，六十日八十七刻半为一步而不盈日，积二十四步，凡四岁则其余奇积盈百刻而
成日，于岁终以为一纪也。六气应五行之变者，帝覆取上文天道六六之节及地理应六节气位二章之义，合
而问之也。言天六气风、热、湿、火、燥、寒之盛衰，相应地五行木、君火、相火、土、金、水之治令者，
同一岁步，而其气错之变，何如求之也。位，即步也。位有终始者，即天六气之盛者，应地五行之治令者，
同在一步，而其候有终始也。气有国中者，即每步始终之盛。而治令之气分为前后，前半步为初气，主地
气升；后半步为终气，主天气降也。天上地下之气，相错于位之终始，气之国中不同，而求之之法亦异也。
天气始于甲，地气始于子者，求位有终始之法也。言天地之气，皆自甲子岁始求之者，谨按其始终之时，
则其气候之至，可与之期也。岁六气始终早晏者，盖天地二气之始终，有步候之分，其在步候，则一岁六
步，每步天地之气始终各治六十日八十七刻半；其在岁候，则每岁天地之气始终各治三百六十五日二十五
刻。今帝先问一岁六步之气，始终之候早晏也。甲子之岁，始于水下一刻，终于八十七刻半者，甲子岁六
步，其天之气，少阴司天，而左间太阴，右间厥阴，阳明在泉，而左间太阳，右间少阳，皆各于所在之步更
盛，而相应地气同治其令。今初之气则在泉左间太阳，寒气盛，相应地东北木气治令，而同主春分前六十
日八十七刻半，始终之候早晏也。二之气始于八十七刻六分，终于七十五刻者，司天右间厥阴风气盛，相
应地东南君火治令，而同主春分后六十日八十七刻半，始终之候早晏也。三之气始于七十六刻，终于六十
二刻半者，司天少阴热政布，相应地南方相火治令，而同主夏至前后六十日八十七刻半，始终之候早晏也。
四之气始于六十二刻六分，终于五十刻者，司天左间湿气盛，相应地西南土气治令，而同主秋分前六十日
八十七刻半，始终之候早晏也。五之气始于五十一刻，终于三十七刻半者，在泉右间火气盛，相应地西北
金气治令，而同主秋分后六十日八十七刻半，始终之候早晏也。终之气始于三十七刻六分，终于二十五刻
者，在泉阳明燥气盛，相应地北方水气治令，而同主冬至前后六十日八十七刻半，始终之候早晏也。天地
之气，在甲子岁六步始终之候早晏，余岁同例推之也。岁候者，帝因步候而问及岁候也。盖天地于一岁
之政，天气之司天在上者共主一岁，地气之主运者居中配之。凡二气之候同，其始终于一岁也。日行一岁，
日行一周天也。气始于一刻者甲子岁，司天少阴热气，在泉阳明燥气，中运大宫土气之候始，同治其岁也。
日行二周天，气始于二十六刻者乙丑岁，司天太阴湿气，在泉太阳寒气，中运少商金气之候始，同治其
岁也。日行三周天，气始于五十一刻者丙寅岁，司天少阳火气，在泉厥阴风气，中运大羽水气之候始，同
治其岁也。日行四周天，气始于七十六刻者丁卯岁，司天阳明燥气，在泉少阴热气，中运少角木气之候始，
同治其岁也。此天地之气在初纪四岁始终之候，余纪同例推之也。用者用前岁步始终之候，求天地之气也。
言天者，求之本。言地者，求之用。言人者，求之岁交者，言用前岁步始终之候也。言求天气者，则求风、
寒、暑、湿、燥、火之本气，其标与中气不必求之也。言求地气者，则求木、火、土、金、水、火之位气，
其下承之气不必求之也。言求人气者，则求气交中所应见之气，其不应见者不必求之也。就甲子岁初之气
言之，则言求天气者，求司天之热、在泉之燥、泉左间之寒也；言求地气者，求中运之土、本部之木也；
言求人气者，则求气交所应见者，或热，或燥，或寒，或土，或木，五者之气为常，非是五者皆胜复之邪
变也。气交者，天地二气之交接，以人之身半天枢为界，天枢之上至司天之位，属天气主之；天枢之下至
在泉之位，属地气主之；天地二气于天枢交接之界分，属人气之所从，万物之所由，故曰气交也。凡此天
地始终之候，亘古不易之体也。初凡三十度有奇，中气同法者，求气有国中之法也。言每步六十日八十七
所谓“位承之兼化”，是指当本气虚弱至极时，其所不胜之气在非其主令之位进行承接并表现出兼化作用。
关于“卑监”（土运不及）所导致的“疡涌分溃痈肿”：疡，是指土气生化功能壅滞阻塞而形成的疮疡痈肿；涌，是指木气生化功能兴起折损（克制土气）而导致的气机腾涌、分溃。土气生化壅塞而形成疮疡痈肿，木气作为兼化之气兴起折损以疏通其壅塞，从而表现为腾涌分溃。酸味、甘味，苍色、黄色，宫音、角音，这些都是土气不及而达到极衰（夭极），木气在非其主令之位承接并进行兼化的表现。
关于“从革”（金运不及）所导致的“铿禁瞀厥”：铿，是指金气生化发出铿锵之声而表现为咳嗽；禁，是指气机闭塞抑制咽喉而强忍咳嗽。大概因为金肺太过，则气机欲伸展而喘息有声、胸膺满闷仰面呼吸；金肺不及，则气机欲蓄积而强忍咳嗽。瞀，是昏蒙的意思；厥，是逆乱的意思。金气生化铿锵且受禁抑而不及，则火气作为兼化之气，使昏蒙厥逆的气机升发于强忍咳嗽之处。苦味、辛味，白色、丹色，商音、徵音，都是金气不及而达到极衰，火气在非其主令之位承接并进行兼化的表现。
关于“涸流”（水运不及）所导致的“坚止”：坚，指坚硬干燥；止，指定止不动。水气少则坚硬干燥，土气作为兼化之气使其定止。甘味、咸味，黑色、玄色，羽音、宫音，都是水气不及而达到极衰，土气在非其主令之位承接并进行兼化的表现。大凡这些情况都是因气虚所变化的兼化，其治法应当补益本气的虚损，不像气盛兼化的治法应当泻除。如今河间（刘完素）的例言说治疗兼化，只应当泻除亢盛过甚的本气，这可以吗？其所兼化的气化，都是因为本气不足，所承袭之气得以胜复才这样的，如果不治疗则本气更加衰弱，承袭之气更加旺盛，如今例言说兼化为相似的虚象，不可反向治疗，这可以吗？这是河间错误地将太过和不及所变化的兼化都解释为太过。
我说：王氏、林氏、河间氏违背了经典的原意，我已经听到了您的教诲。然而，对于六位在下的承袭之气，它们之所以成为正化的常态，成为兼化胜复的变化，成为和谐的状态，成为乖戾的状态，其中的详细情况，是否还可以听您讲解并用经典原意来验证呢？
回答说：至诚无息，是道的本体。阴阳五行，在天地间流行，一极一生，更互相承袭，循环无端，这与道为一体。所以它们的相承，从阴阳来说，冬至阴气极盛，阳气生发以承袭它；夏至阳气极盛，阴气生发以承袭它。从五行来说，五行就是阴阳的相承，只是有盛壮和稚弱的区别罢了。所以火盛属阳，水盛属阴，木稚属阳，金稚属阴，土负阴抱阳为冲和之气。在阴阳相承方面，冬至阴极，阳气生发以承袭，开始于长夏土之冲和气极，木之稚阳生发以承袭，次于秋金之稚阴极，火之盛阳生发以承袭，终于冬水之盛阴极，土之冲和气生发以承袭。夏至阳极，阴气生发以承袭，开始于春木之稚阳极，金之稚阴生发以承袭，次于夏君火之盛阳极，阴精生发以承袭，终于夏相火之盛阳极，阴气生发以承袭，这样一岁一周。在五行自相承方面，君火、相火之下，有阴精水气承袭；水位之下，有土气承袭，这是一岁；土位之下，有木气承袭，这是二岁；木位之下，有金气承袭，金位之下，有火气承袭，共三岁，周而复始。所以混而言之是阴阳，分而言之是五行。常常这样更互相承袭，循环无端，确实是由相承的本体，至诚无息所致。圣人在河边感叹，说流逝的时光像这河水一样，日夜不停，正是说的这个至诚无息的本体。
然而，从其相承的本体来说，至诚无息，随着极盛而承袭，没有常变、和乖的区别。从其流行的功用来说，极于平气之年，当其位承袭的，是正化的常态，属于和；极于太过不及之年，非其位承袭的，是兼化胜复的变化，属于乖。其常态则循序渐进，作为四时的周流；其变化则有的肆意威势太过，暴极于非其位，有的势力不及，夭极于非其位。所以所承袭的都随其极盛而被制约于下，越级陵节改变其本气，作为旦夕间的暴化。因此，半变的，是本气减半衰微，下承之气半盛，成为半非位的兼化；全变的，是本气全衰，下承之气全盛，成为全非位的胜复。和而变的，表现为德化政令；乖而变的，表现为灾害眚伤。经典所说的“发生之纪”（木运太过），其变化如振拉摧拔之类，乃是太过的兼化；木不胜德，则收气（金气）复气之类，乃是太过的胜复。“委和之纪”（木运不及），其变动如戾拘缓之类，乃是不及的兼化；肃杀炎赫沸腾之类，乃是德化政令的胜复。水发而雹雪，木发而毁折之类，乃是灾害眚伤的兼化；厥阴所至为飘怒大凉，少阴所至为大暄寒之类，乃是灾害眚伤的胜复。所以同样是至诚无息的本体，但其所极和所承袭的，有常变和乖的不同，那么其应验显现的，就有变化、兼化、胜复以及微甚灾祥的差异。王氏、林氏不分变化和变气，将变化解释为变气；河间不分虚实，将兼化解释为盛，这都是不思考的过错。
【地理应天六节气位左转图】
六位之下各有承气制亢图 当其位则正。
冬至阴盛极阳生承之（阴盛亢则害，阳承乃制之，制生则化，至春夏着盛，春即稚阳木，夏即老阳火，长夏即冲气上也。）
夏至阳盛极阴生承之（阳盛亢则害，阴承乃制之，制生则化，至秋冬着盛，秋即稚阴金，冬即老阴水也。）
相火之下水气承之（夏火亢则害，水承乃制之，制生则化，至冬着盛。）
水位之下土气承之（冬水亢则害，土承乃制之，制生则化，至长夏着盛。）
土位之下木气承之（长夏土亢则害，木承乃制之，制生则化，至春着盛。）
木位之下金气承之（春木亢则害，金承乃制之，制生则化，至秋着盛。）
金位之下火气承之（秋金亢则害，火承乃制之，制生则化，至夏着盛。）
君火之下阴精承之
亢则害，承乃制，制生则化，外列盛衰。盛衰，当其位则正，非其位则邪。
木发而毁折（风木之飘，半兼金承之，故毁折。）
火发而曛昧（火热之明，半兼木承之，故曛昧。）
土发而飘骤（土湿之雨，半兼风承之，故飘骤。）
金发而清明（金燥之清，半兼火承之，故清明。）
水发而雹雪（寒水之零，半兼土承之，故雹雪。）
厥阴所至为飘怒大凉（风飘之胜全变，非位承之，金凉复。）
少阴所至为大暄寒（君火之胜全变，非位承之，寒复。）
太阴所至为雷霆骤注烈风（骤雨之胜全变，非位承之，烈风复。）
少阳所至为飘风燔燎霜凝（相火之胜全变，非位承之，霜凝。）
阳明所至为散落温（金凉之胜全变，非位承之，温热复。）
太阳所至为寒雪冰雹白埃（寒之胜全变，非位承之，温埃复。）
帝曰：善。愿闻其步何如？岐伯曰：所谓步者，六十度而有奇，故二十四步积盈百刻而成日也。帝曰：六气应五行之变何如？岐伯曰：位有终始，气有国中，上下不同，求之亦异也。帝曰：求之奈何？岐伯曰：天气始于甲，地气始于子，子甲相合，命曰岁立。谨候其时，气可与期。帝曰：愿闻其岁，六气始终，早晏何如？岐伯曰：明乎哉问也！甲子之岁，初之气，天数始于水下一刻，终于八十七刻半；二之气，始于八十七刻六分，终于七十五刻；三之气，始于七十六刻，终于六十二刻半；四之气，始于六十二刻六分，终于五十刻；五之气，始于五十一刻，终于三十七刻半；六之气，始于三十七刻六分，终于二十五刻。所谓初六，天之数也。乙丑岁，初之气，天数始于二十六刻，终于一十二刻半；二之气，始于一十二刻六分，终于水下百刻；三之气，始于一刻，终于八十七刻半；四之气，始于八十七刻六分，终于七十五刻；五之气，始于七十六刻，终于六十二刻半；六之气，始于六十二刻六分，终于五十刻。所谓六二，天之数也。丙寅岁，初之气，天数始于五十一刻，终于三十七刻半；二之气，始于三十七刻六分，终于二十五刻；三之气，始于二十六刻，终于一十二刻半；四之气，始于一十二刻六分，终于水下百刻；五之气，始于一刻，终于八十七刻半；六之气，始于八十七刻六分，终于七十五刻。所谓六三，天之数也。丁卯岁；初之气，天数始于七十六刻，终于六十二刻半；二之气，始于六十二刻六分，终于五十刻；三之气，始于五十一刻，终于三十七刻半；四之气，始于三十七刻六分，终于二十五刻；五之气，始于二十六刻，终于一十二刻半；终之气，始于一十二刻六分，终于水下百刻。所谓六四，天之数也。次戊辰岁，初之气，复始于一刻，常如是无已，周而复始。帝曰：愿闻其岁候何如？岐伯曰：悉乎哉问也！日行一周，天气始于一刻，日行再周，天气始于二十六刻，日行三周，天气始于五十一刻，日行四周，天气始于七十六刻，日行五周，天气复始于一刻，所谓一纪也。是故寅午戌岁气会同，卯未亥岁气会同，辰申子岁气会同，巳酉丑岁气会同，终而复始。帝曰：愿闻其用也。岐伯曰：言天者求之本，言地者求之位，言人者求之气交。帝曰：何谓气交？岐伯曰：上下之位，气交之中，人之居也。故曰：天枢之上，天气主之；天枢之下，地气主之；气交之分，人气从之，万物由之，此之谓也。帝曰：何谓国中？岐伯曰：初凡三十度而有奇，中气同法。帝曰：国中何也？岐伯曰：所以分天地也。帝曰：愿卒闻之？岐伯曰：初者地气也，中者天气也。帝曰：其升降何如？岐伯曰：气之升降，天地之更用也。帝曰：愿闻其用何如？岐伯曰：升已而降，降者谓天；降已而升，升者谓地。天气下降，气流于地；地气上升，气腾于天。故高下相召，升降相因，而变作矣。（六微旨大论）
这一章，论述天的阴阳与地的阴阳相互交错而产生变化，所谓动静相召，上下相临，阴阳相错。步者，是帝再次询问上一章地的六步。六十度有余，是地的六步绕天一周，共三百六十五度作为一岁的日数，而每步各得六十度有余。所以一日为一度，六十日八十七刻半为一步而不满一日，累计二十四步，共四年则其余奇数积累满百刻而成一日，在岁末作为一纪。六气应五行之变者，是帝再次选取上文天道六六之节及地理应六节气位两章的意义，合并而问。言天六气风、热、湿、火、燥、寒的盛衰，相应地五行木、君火、相火、土、金、水的治令，同在一步，而其气交错的变化，如何求得呢。位，即步。位有终始者，即天六气的盛者，应地五行的治令者，同在一步，而其候有终始。气有国中者，即每步始终的盛，而治令之气分为前后，前半步为初气，主地气升；后半步为终气，主天气降。天上地下之气，相错于位的终始，气的国中不同，而求之法亦异。
天气始于甲，地气始于子者，是求位有终始的方法。言天地之气，皆自甲子岁开始求得，谨按其始终之时，则其气候的至，可与之预期。岁六气始终早晏者，盖天地二气的始终，有步候之分，其在步候，则一岁六步，每步天地之气始终各治六十日八十七刻半；其在岁候，则每岁天地之气始终各治三百六十五日二十五刻。今帝先问一岁六步之气，始终之候早晏。甲子之岁，始于水下一刻，终于八十七刻半者，甲子岁六步，其天之气，少阴司天，而左间太阴，右间厥阴，阳明在泉，而左间太阳，右间少阳，皆各于所在之步更盛，而相应地气同治其令。今初之气则在泉左间太阳，寒气盛，相应地东北木气治令，而同主春分前六十日八十七刻半，始终之候早晏。二之气始于八十七刻六分，终于七十五刻者，司天右间厥阴风气盛，相应地东南君火治令，而同主春分后六十日八十七刻半，始终之候早晏。三之气始于七十六刻，终于六十二刻半者，司天少阴热政布，相应地南方相火治令，而同主夏至前后六十日八十七刻半，始终之候早晏。四之气始于六十二刻六分，终于五十刻者，司天左间湿气盛，相应地西南土气治令，而同主秋分前六十日八十七刻半，始终之候早晏。五之气始于五十一刻，终于三十七刻半者，在泉右间火气盛，相应地西北金气治令，而同主秋分后六十日八十七刻半，始终之候早晏。终之气始于三十七刻六分，终于二十五刻者，在泉阳明燥气盛，相应地北方水气治令，而同主冬至前后六十日八十七刻半，始终之候早晏。天地之气，在甲子岁六步始终之候早晏，余岁同例推之。岁候者，帝因步候而问及岁候。盖天地于一岁之政，天气之司天在上者共主一岁，地气之主运者居中配之。凡二气之候同，其始终于一岁。日行一岁，日行一周天。气始于一刻者甲子岁，司天少阴热气，在泉阳明燥气，中运大宫土气之候始，同治其岁。日行二周天，气始于二十六刻者乙丑岁，司天太阴湿气，在泉太阳寒气，中运少商金气之候始，同治其岁。日行三周天，气始于五十一刻者丙寅岁，司天少阳火气，在泉厥阴风气，中运大羽水气之候始，同治其岁。日行四周天，气始于七十六刻者丁卯岁，司天阳明燥气，在泉少阴热气，中运少角木气之候始，同治其岁。此天地之气在初纪四岁始终之候，余纪同例推之。用者用前岁步始终之候，求天地之气。言天者，求之本。言地者，求之用。言人者，求之岁交者，言用前岁步始终之候。言求天气者，则求风、寒、暑、湿、燥、火之本气，其标与中气不必求之。言求地气者，则求木、火、土、金、水、火之位气，其下承之气不必求之。言求人气者，则求气交中所应见之气，其不应见者不必求之。就甲子岁初之气言之，则言求天气者，求司天之热、在泉之燥、泉左间之寒；言求地气者，求中运之土、本部之木；言求人气者，则求气交所应见者，或热，或燥，或寒，或土，或木，五者之气为常，非是五者皆胜复之邪变。气交者，天地二气的交接，以人之身半天枢为界，天枢之上至司天之位，属天气主之；天枢之下至在泉之位，属地气主之；天地二气于天枢交接之界分，属人气之所从，万物之所由，故曰气交。凡此天地始终之候，亘古不易之体。初凡三十度有余，中气同法者，求气有国中之法。言每步六十日八十七
The so-called "concomitant transformation of position succession" refers to the phenomenon where, when the original qi is extremely deficient, the qi that overcomes it succeeds in a non-dominant position and exhibits concomitant transformation.
Regarding "Bei Jian" (deficiency of Earth transport) leading to "ulcers, surging, splitting, and abscesses": Ulcer refers to sores and abscesses formed due to the stagnation and blockage of Earth's transformative function; Surging refers to the Qi mechanism surging and splitting due to Wood's transformative function rising and overcoming (Earth). Earth's transformation stagnates forming sores and abscesses, while Wood acts as the concomitant qi, rising to overcome and unblock the stagnation, manifesting as surging and splitting. Sour and sweet flavors, azure and yellow colors, Gong and Jue tones—all these indicate Earth deficiency reaching extreme depletion (Tao Ji), with Wood succeeding in a non-dominant position to perform concomitant transformation.
Regarding "Cong Ge" (deficiency of Metal transport) leading to "clanging, suppression, dizziness, and reversal": Clang refers to Metal's transformation producing a clanging sound, manifesting as cough; Suppression refers to Qi closure inhibiting the throat, forcing the suppression of cough. Generally, if Metal-Lung is excessive, Qi desires extension, leading to wheezing, chest fullness, and仰息 (breathing with head tilted back); if Metal-Lung is deficient, Qi desires accumulation, leading to suppressed cough. Mao (dizziness) means dimness; Jue (reversal) means counterflow. When Metal's transformation is clanging and suppressed yet deficient, Fire acts as the concomitant qi, causing dimness and counterflow Qi to rise at the site of suppressed cough. Bitter and pungent flavors, white and cinnabar colors, Shang and Zhi tones—all indicate Metal deficiency reaching extreme depletion, with Fire succeeding in a non-dominant position to perform concomitant transformation.
Regarding "He Liu" (deficiency of Water transport) leading to "hardness and stillness": Hardness refers to dryness and hardness; Stillness refers to cessation. With little Water, things become hard and dry, and Earth acts as the concomitant qi to cause stillness. Sweet and salty flavors, black and dark colors, Yu and Gong tones—all indicate Water deficiency reaching extreme depletion, with Earth succeeding in a non-dominant position to perform concomitant transformation. All these cases are concomitant transformations caused by Qi deficiency. The treatment method should tonify the deficiency of the original Qi, unlike the treatment for excess concomitant transformation which should drain. However, Hejian (Liu Wansu)'s examples state that treating concomitant transformation involves only draining the excessive original Qi. Is this correct? The concomitant transformations occur because the original Qi is insufficient, allowing the succeeding Qi to overcome and transform. If untreated, the original Qi becomes more deficient, and the succeeding Qi becomes more dominant. Hejian's examples describe concomitant transformation as a similar false deficiency image, suggesting it should not be treated oppositely. Is this correct? This is Hejian's error in interpreting both excess and deficiency-induced concomitant transformations as merely excess.
I say: Wang Shi, Lin Shi, and Hejian Shi have deviated from the intent of the classics. I have received your instruction. However, regarding the succeeding Qi below the six positions, why they constitute the normality of orthodox transformation, the variation of concomitant transformation and victory-recovery, the state of harmony, and the state of discord—can you elaborate further and verify with the classic intent?
The reply is: Sincerity without rest is the substance of the Dao. Yin-Yang and Five Elements circulate in heaven and earth, one extremum generates another, succeeding each other endlessly in a cycle, forming the substance of the Dao. Thus, their succession: in terms of Yin-Yang, at Winter Solstice, Yin reaches extremum, Yang arises to succeed it; at Summer Solstice, Yang reaches extremum, Yin arises to succeed it. In terms of Five Elements, Five Elements are the succession of Yin-Yang, differing only in abundance and immaturity. Fire is abundant Yang, Water is abundant Yin, Wood is immature Yang, Metal is immature Yin, Earth embraces Yin and holds Yang, constituting Harmonious Qi. In Yin-Yang succession, at Winter Solstice (Yin extremum), Yang arises to succeed, starting from the extremum of Earth's Harmonious Qi in Late Summer, followed by Wood's immature Yang, then Autumn Metal's immature Yin extremum, followed by Fire's abundant Yang, ending at Winter Water's abundant Yin extremum, succeeded by Earth's Harmonious Qi. At Summer Solstice (Yang extremum), Yin arises to succeed, starting from Spring Wood's immature Yang extremum, succeeded by Metal's immature Yin, then Summer Sovereign Fire's abundant Yang extremum, succeeded by Yin Essence, ending at Summer Minister Fire's abundant Yang extremum, succeeded by Yin, completing a year cycle. In Five Elements self-succession, below Sovereign Fire and Minister Fire, Yin Essence and Water Qi succeed; below Water position, Earth Qi succeeds (Year 1); below Earth position, Wood Qi succeeds (Year 2); below Wood position, Metal Qi succeeds, and below Metal position, Fire Qi succeeds (Years 3), repeating cyclically. Thus, mixed it is Yin-Yang, separated it is Five Elements. Constantly succeeding each other in an endless cycle is indeed due to the substance of succession being sincere and without rest. The Sage standing by the river said, "Time flows away like this, never ceasing day or night," referring precisely to this substance of sincerity without rest.
However, speaking of the substance of succession, sincerity without rest follows the extremum to succeed, having no distinction between constant change and harmony/discord. Speaking of its circulating function, when reaching the year of Balanced Qi, the one succeeding in its proper position is the norm of orthodox transformation, belonging to Harmony; when reaching years of Excess or Deficiency, the one succeeding in an improper position is the variation of concomitant transformation and victory-recovery, belonging to Discord. The norm proceeds step by step, serving as the circulation of four seasons; the variation either exerts power excessively, violently reaching extremum in an improper position, or lacks strength, reaching premature extremum in an improper position. Thus, what succeeds is constrained by the extremum below, skipping ranks and altering the original Qi, becoming sudden daily transformations. Therefore, half-transformation occurs when original Qi is half-depleted and succeeding Qi is half-dominant, resulting in half-improper concomitant transformation; full transformation occurs when original Qi is fully depleted and succeeding Qi is fully dominant, resulting in full-improper victory-recovery. Harmony transforming manifests as Virtue Transformation and Governmental Orders; Discord transforming manifests as disasters and injuries. The Classic mentions "Fa Sheng Zhi Ji" (Wood Excess), where variations like shaking, pulling, breaking, and uprooting are concomitant transformations of excess; when Wood cannot sustain its virtue, Recovery Qi (Metal) returns, which is victory-recovery of excess. "Wei He Zhi Ji" (Wood Deficiency), where movements like stiffness, constraint, and laxity are concomitant transformations of deficiency;肃杀 (severe killing) and 炎赫沸腾 (blazing heat boiling) are victory-recovery of virtue transformation and governmental orders. Water erupting into hail and snow, Wood erupting into destruction, are concomitant transformations of disaster/injury; Jue Yin arriving bringing gusty winds, anger, and great coolness; Shao Yin arriving bringing great warmth and cold, are victory-recoveries of disaster/injury. Thus, although all share the substance of sincerity without rest, because their extremums and successors differ in constancy, change, harmony, and discord, their manifestations vary in changes, concomitant transformations, victory-recovery, and severity of omens/disasters. Wang Shi and Lin Shi failed to distinguish Change from Variable Qi, interpreting Change as Variable Qi; Hejian failed to distinguish Deficiency from Excess, interpreting Concomitant Transformation as Excess. These are errors of lack of thought.
[Geographical Correspondence to Heaven Six Qi Solar Term Positions Left Rotation Diagram]
Each of the six positions has a diagram of succeeding Qi restraining hyperactivity. When in its position, it is correct.
Winter Solstice: Yin excess reaches extremum, Yang arises to succeed it. (Yin excess hyperactivity causes harm; Yang succeeding restrains it. Restraint generates transformation. By Spring/Summer, it becomes prominent. Spring is immature Yang/Wood, Summer is mature Yang/Fire, Late Summer is Harmonious Qi above.)
Summer Solstice: Yang excess reaches extremum, Yin arises to succeed it. (Yang excess hyperactivity causes harm; Yin succeeding restrains it. Restraint generates transformation. By Autumn/Winter, it becomes prominent. Autumn is immature Yin/Metal, Winter is mature Yin/Water.)
Below Minister Fire, Water Qi succeeds. (Summer Fire hyperactivity causes harm; Water succeeding restrains it. Restraint generates transformation. By Winter, it becomes prominent.)
Below Water position, Earth Qi succeeds. (Winter Water hyperactivity causes harm; Earth succeeding restrains it. Restraint generates transformation. By Late Summer, it becomes prominent.)
Below Earth position, Wood Qi succeeds. (Late Summer Earth hyperactivity causes harm; Wood succeeding restrains it. Restraint generates transformation. By Spring, it becomes prominent.)
Below Wood position, Metal Qi succeeds. (Spring Wood hyperactivity causes harm; Metal succeeding restrains it. Restraint generates transformation. By Autumn, it becomes prominent.)
Below Metal position, Fire Qi succeeds. (Autumn Metal hyperactivity causes harm; Fire succeeding restrains it. Restraint generates transformation. By Summer, it becomes prominent.)
Below Sovereign Fire, Yin Essence succeeds.
Hyperactivity causes harm; succession brings restraint; restraint generates transformation; externally displaying abundance and deficiency. Abundance and deficiency: when in position, it is correct; when out of position, it is pathogenic.
Wood erupts causing breakage (Wind-Wood drifting, half accompanied by Metal succeeding, hence breakage.)
Fire erupts causing obscurity (Heat-Fire brightness, half accompanied by Wood succeeding, hence obscurity.)
Earth erupts causing gusts and sudden rain (Earth-Damp rain, half accompanied by Wind succeeding, hence gusts and sudden rain.)
Metal erupts causing clarity and brightness (Metal-Dry clarity, half accompanied by Fire succeeding, hence clarity and brightness.)
Water erupts causing hail and snow (Cold-Water precipitation, half accompanied by Earth succeeding, hence hail and snow.)
Jue Yin arrival brings gusty winds, anger, and great coolness (Wind drift victory full transformation, improper position succession, Metal coolness recovery.)
Shao Yin arrival brings great warmth and cold (Sovereign Fire victory full transformation, improper position succession, Cold recovery.)
Tai Yin arrival brings thunder, sudden heavy rain, and fierce wind (Sudden rain victory full transformation, improper position succession, Fierce wind recovery.)
Shao Yang arrival brings gusty winds, burning flames, and frost condensation (Minister Fire victory full transformation, improper position succession, Frost condensation.)
Yang Ming arrival brings scattering and warmth (Metal coolness victory full transformation, improper position succession, Warmth recovery.)
Tai Yang arrival brings cold snow, ice hail, and white dust (Cold victory full transformation, improper position succession, Warm dust recovery.)
Emperor said: Excellent. I wish to hear about the 'Bu' (steps). Qibo said: The so-called 'Bu' is sixty degrees plus a fraction, thus twenty-four steps accumulate to exceed a hundred ke to form a day. Emperor said: How do the Six Qi correspond to the variations of Five Elements? Qibo said: Positions have beginnings and endings, Qi has 'Guo Zhong' (middle of the state), upper and lower are different, seeking them also differs. Emperor said: How to seek? Qibo said: Heavenly Qi begins with Jia, Earthly Qi begins with Zi. Zi and Jia combine, named Year Establishment. Carefully observe the time, Qi can be expected. Emperor said: I wish to hear about the year, the beginning and end of Six Qi, early and late, how are they? Qibo said: Enlightened question! In the Jia Zi year, First Qi, Heavenly numbers begin at one ke below water, ending at eighty-seven and a half ke; Second Qi begins at eighty-seven ke six fen, ending at seventy-five ke; Third Qi begins at seventy-six ke, ending at sixty-two and a half ke; Fourth Qi begins at sixty-two ke six fen, ending at fifty ke; Fifth Qi begins at fifty-one ke, ending at thirty-seven and a half ke; Sixth Qi begins at thirty-seven ke six fen, ending at twenty-five ke. This is called Chu Liu, Heavenly numbers. Yi Chou year, First Qi begins at twenty-six ke, ending at twelve and a half ke; Second Qi begins at twelve ke six fen, ending at one hundred ke below water; Third Qi begins at one ke, ending at eighty-seven and a half ke; Fourth Qi begins at eighty-seven ke six fen, ending at seventy-five ke; Fifth Qi begins at seventy-six ke, ending at sixty-two and a half ke; Sixth Qi begins at sixty-two ke six fen, ending at fifty ke. This is called Liu Er, Heavenly numbers. Bing Yin year, First Qi begins at fifty-one ke, ending at thirty-seven and a half ke; Second Qi begins at thirty-seven ke six fen, ending at twenty-five ke; Third Qi begins at twenty-six ke, ending at twelve and a half ke; Fourth Qi begins at twelve ke six fen, ending at one hundred ke below water; Fifth Qi begins at one ke, ending at eighty-seven and a half ke; Sixth Qi begins at eighty-seven ke six fen, ending at seventy-five ke. This is called Liu San, Heavenly numbers. Ding Mao year; First Qi begins at seventy-six ke, ending at sixty-two and a half ke; Second Qi begins at sixty-two ke six fen, ending at fifty ke; Third Qi begins at fifty-one ke, ending at thirty-seven and a half ke; Fourth Qi begins at thirty-seven ke six fen, ending at twenty-five ke; Fifth Qi begins at twenty-six ke, ending at twelve and a half ke; Final Qi begins at twelve ke six fen, ending at one hundred ke below water. This is called Liu Si, Heavenly numbers. Next Wu Chen year, First Qi starts again at one ke, always like this without end, cycling repeatedly. Emperor said: I wish to hear about the annual climate. Qibo said: Thorough question! Sun travels one circuit, Heavenly Qi begins at one ke; Sun travels two circuits, Heavenly Qi begins at twenty-six ke; Sun travels three circuits, Heavenly Qi begins at fifty-one ke; Sun travels four circuits, Heavenly Qi begins at seventy-six ke; Sun travels five circuits, Heavenly Qi starts again at one ke, called one Ji (period). Thus, Yin-Wu-Xu years' Qi coincide, Mao-Wei-Hai years' Qi coincide, Chen-Shen-Zi years' Qi coincide, Si-You-Chou years' Qi coincide, ending and restarting. Emperor said: I wish to hear about its application. Qibo said: Speaking of Heaven, seek its root; speaking of Earth, seek its position; speaking of Humans, seek Qi Intersection. Emperor said: What is Qi Intersection? Qibo said: Upper and lower positions, within Qi Intersection, is human dwelling. Thus: Above Tian Shu, Heavenly Qi governs; Below Tian Shu, Earthly Qi governs; At the division of Qi Intersection, Human Qi follows, Ten Thousand Things derive from it, this is called it. Emperor said: What is Guo Zhong? Qibo said: Initial is thirty degrees plus a fraction, Middle Qi follows the same method. Emperor said: What is Guo Zhong? Qibo said: It divides Heaven and Earth. Emperor said: I wish to hear completely? Qibo said: Initial is Earthly Qi, Middle is Heavenly Qi. Emperor said: How is their ascending and descending? Qibo said: Ascending and descending of Qi is the mutual use of Heaven and Earth. Emperor said: I wish to hear about its use. Qibo said: After ascending comes descending, descending is called Heaven; After descending comes ascending, ascending is called Earth. Heavenly Qi descends, Qi flows into Earth; Earthly Qi ascends, Qi rises to Heaven. Thus high and low call each other, ascending and descending cause each other, and changes arise. (From Da Lun of Liu Wei Zhi)
This chapter discusses the interweaving of Heaven's Yin-Yang and Earth's Yin-Yang generating changes, so-called mutual attraction of motion and stillness, approaching of upper and lower, interweaving of Yin-Yang. Bu refers to the Emperor re-asking about Earth's Six Steps from the previous chapter. Sixty degrees plus a fraction refers to Earth's Six Steps circling Heaven once, totaling 365 degrees as the day count of a year, with each step obtaining sixty degrees plus a fraction. Thus one day is one degree, sixty days eighty-seven and a half ke is one step but not a full day, accumulating twenty-four steps, total four years, the remainder exceeds a hundred ke to form a day, considered a Ji at the year's end. Six Qi corresponding to Five Element variations refers to the Emperor re-selecting the meaning of Heaven's Dao Six-Six Section and Geography Corresponding Six Qi Position chapters, combining to ask. Speaking of Heaven's Six Qi Wind, Heat, Dampness, Fire, Dryness, Cold abundance and deficiency, corresponding to Earth's Five Elements Wood, Sovereign Fire, Minister Fire, Earth, Metal, Water governance, sharing the same year step, how to seek their interwoven changes? Position is Step. Position has beginnings and endings refers to Heaven's Six Qi abundance corresponding to Earth's Five Elements governance, sharing the same step, with climate having beginnings and endings. Qi has Guo Zhong refers to the abundance at the beginning and end of each step, with governance Qi divided into front and back, first half step is Initial Qi governing Earthly Qi ascent; second half step is Final Qi governing Heavenly Qi descent. Heaven and Earth Qi interweave at the position's beginning and end, Qi in Guo Zhong differs, and seeking methods also differ.
Heavenly Qi begins with Jia, Earthly Qi begins with Zi, is the method to seek position beginnings and endings. Speaking of Heaven and Earth Qi, all start seeking from Jia Zi year, carefully according to beginning and end times, then climate arrival can be expected. Year Six Qi beginning and end early/late refers to the beginning and end of Heaven and Earth Qi having step climate divisions. In step climate, one year Six Steps, each step Heaven and Earth Qi beginning and end each govern sixty days eighty-seven and a half ke; in year climate, each year Heaven and Earth Qi beginning and end each govern 365 days twenty-five ke. Now Emperor first asks about one year Six Steps Qi, beginning and end climate early/late. Jia Zi year, starting at one ke below water, ending at eighty-seven and a half ke: Jia Zi year Six Steps, Heavenly Qi, Shao Yin Si Tian (Presiding Heaven), left inter-Tai Yin, right inter-Jue Yin, Yang Ming Zai Quan (In泉), left inter-Tai Yang, right inter-Shao Yang, all more abundant in their respective steps, corresponding to Earthly Qi same governance. Now Initial Qi is Zai Quan left inter Tai Yang, Cold Qi abundant, corresponding to Earth Northeast Wood Qi governance, jointly governing Spring Equinox preceding sixty days eighty-seven and a half ke, beginning and end climate early/late. Second Qi starts at eighty-seven ke six fen, ends at seventy-five ke: Si Tian right inter Jue Yin Wind Qi abundant, corresponding to Earth Southeast Sovereign Fire governance, jointly governing Spring Equinox following sixty days eighty-seven and a half ke, beginning and end climate early/late. Third Qi starts at seventy-six ke, ends at sixty-two and a half ke: Si Tian Shao Yin Heat Policy spreads, corresponding to Earth South Minister Fire governance, jointly governing Summer Solstice preceding/following sixty days eighty-seven and a half ke, beginning and end climate early/late. Fourth Qi starts at sixty-two ke six fen, ends at fifty ke: Si Tian left inter Dampness Qi abundant, corresponding to Earth Southwest Earth governance, jointly governing Autumn Equinox preceding sixty days eighty-seven and a half ke, beginning and end climate early/late. Fifth Qi starts at fifty-one ke, ends at thirty-seven and a half ke: Zai Quan right inter Fire Qi abundant, corresponding to Earth Northwest Metal governance, jointly governing Autumn Equinox following sixty days eighty-seven and a half ke, beginning and end climate early/late. Final Qi starts at thirty-seven ke six fen, ends at twenty-five ke: Zai Quan Yang Ming Dryness Qi abundant, corresponding to Earth North Water governance, jointly governing Winter Solstice preceding/following sixty days eighty-seven and a half ke, beginning and end climate early/late. Heaven and Earth Qi in Jia Zi year Six Steps beginning and end climate early/late, remaining years deduced similarly. Year climate refers to Emperor asking about year climate due to step climate. Heaven and Earth in one year's administration, Heaven Qi Si Tian above jointly governs one year, Earth Qi Zhu Yun center matches it. Both Qi climates same, beginning and end in one year. Sun travels one year, Sun travels one circuit around sky. Qi begins at one ke is Jia Zi year, Si Tian Shao Yin Heat Qi, Zai Quan Yang Ming Dryness Qi, Zhong Yun Da Gong Earth Qi climate begins, jointly governing the year. Sun travels two circuits, Qi begins at twenty-six ke is Yi Chou year, Si Tian Tai Yin Dampness Qi, Zai Quan Tai Yang Cold Qi, Zhong Yun Shao Shang Metal Qi climate begins, jointly governing the year. Sun travels three circuits, Qi begins at fifty-one ke is Bing Yin year, Si Tian Shao Yang Fire Qi, Zai Quan Jue Yin Wind Qi, Zhong Yun Da Yu Water Qi climate begins, jointly governing the year. Sun travels four circuits, Qi begins at seventy-six ke is Ding Mao year, Si Tian Yang Ming Dryness Qi, Zai Quan Shao Yin Heat Qi, Zhong Yun Shao Jiao Wood Qi climate begins, jointly governing the year. This is Heaven and Earth Qi in initial period four years beginning and end climate, remaining periods deduced similarly. Application uses previous year step beginning and end climate to seek Heaven and Earth Qi. Speaking of Heaven, seek root. Speaking of Earth, seek application. Speaking of Human, seek year intersection, speaking of using previous year step beginning and end climate. Speaking of seeking Heavenly Qi, then seek Wind, Cold, Summer Heat, Dampness, Dryness, Fire original Qi, its marker and middle Qi need not be sought. Speaking of seeking Earthly Qi, then seek Wood, Fire, Earth, Metal, Water, Fire position Qi, its succeeding Qi need not be sought. Speaking of seeking Human Qi, then seek Qi visible in Qi Intersection, invisible ones need not be sought. Regarding Jia Zi year Initial Qi, speaking of seeking Heavenly Qi, seek Si Tian Heat, Zai Quan Dryness, Quan left inter Cold; speaking of seeking Earthly Qi, seek Zhong Yun Earth,本部 Wood; speaking of seeking Human Qi, then seek Qi visible in Qi Intersection, or Heat, or Dryness, or Cold, or Earth, or Wood, these five Qi are normal, not all five are victory-recovery pathogenic changes. Qi Intersection is Heaven and Earth Qi junction, taking human body half Tian Shu as boundary, Tian Shu above to Si Tian position belongs to Heavenly Qi governance; Tian Shu below to Zai Quan position belongs to Earthly Qi governance; Heaven and Earth Qi at Tian Shu junction division belongs to Human Qi source, Ten Thousand Things derivation, thus called Qi Intersection. All these Heaven and Earth beginning and end climates, eternal unchanging substance. Initial thirty degrees plus fraction, Middle Qi same method, is seeking Qi in Guo Zhong method. Speaking of each step sixty days eighty-seven