刻半，其前三十日有奇，则为初气，而日属阳，主天枢以下之气皆升；后三十日有奇，则为中气，而月属
阴，主天枢以上之气皆降。就甲子岁初之气言之，天枢以下者，谓在泉燥气，泉左间寒气，中运土气，本
部木气，皆上升也；天枢以上者，谓司天热气下降也。升已而降，降者流地，降已而升，升者腾天，故高
下相召，升降相随，而氤氲错杂，胜侮相乘，由是变常化于气交，而作胜复也。盖天地之气，各皆均平，
则于升降之间各守界分，而应岁步本位始终之常化；其有盈虚多少，则盈而同类多者胜，胜则越出岁步之
本位，虚而同类少者侮，侮则为非岁步本位之气，气乘来胜，故常化变而胜复作矣。凡此天地升降之气，
随时变化之用也。或曰天之阴阳六节，惟司天在泉二节统盛一岁，余四节独盛一步者，何也？曰∶司天在
泉二节，正当天地之中，其升降常在中国相持，故统盛一岁。余四节各居四方，其升降不在中国，惟治令
一方所居之气，随春令西行，夏令北行，秋令东行，冬令南行，入归中国盛之，故此四节，各随四时之令
独盛一步也。若夫胜复作而出位变常者，虽不居治令之方，亦入中国往复也。曰天气以风、暑、湿、火、
燥、寒为序，而湿居火前，地气以木、火、土、金、水为序，而土居火后。夫湿土一气，其位不同。何也？
曰∶在天为气，故天以三阴三阳之气多少为序，在地成形，故地以五行之形相生为序。其以气之多少为序
者，从少渐多，则阴之序始厥阴，厥阴者一阴也，次少阴，少阴者二阴也，终太阴，太阴者三阴也；阳之
序始少阳，少阳者一阳也，次阳明，阳明者二阳也，终太阳，太阳者三阳也。此则天气以阴阳之多少为序，
而湿居火前也。其以形之相生为序者，生生不已，则其气始于木，初之气；木生火，故君火为二之气；相
火为三之气；火生土，故土为四之气；土生金，故金为五之气；金生水，故水为终之气，而复生木。此则
地气以五行之相生为序，而土居火后也。王太仆以少阳次太阳，陈无择以湿土生相火，可谓不究经旨矣。
\r天道六气与地理五行相错图一\ps91a24.bmp\r
帝曰∶善。寒湿相遘，燥热相临，风火相值，其有间乎？岐伯曰∶气有胜复，胜复之作，
有德有化，有用有变，变则邪气居之。帝曰∶何谓邪乎？岐伯曰∶夫物之生从于化，物之极由乎变，
变化之相搏，成败之所由也。故气有往复，用有迟速，四者之有，而化而变，风之来也。帝曰∶
迟速往复，风所由生，而化而变，故因盛衰之变耳。成败倚伏游乎中，何也？岐伯曰∶成败倚伏
生乎动，动而不已，则变作矣。帝曰∶有期乎？岐伯曰∶不生不化，静之期也。帝曰∶不生化乎？
岐伯曰∶出入废则神机化灭，升降息则气立孤危。故非出入，则无以生长壮老已；非升降，则无
以生长化收藏。是以升降出入，无器不有。故器者生化之宇，器散则分之，生化息矣。故无不出
入，无不升降。化有大小，期有近远，四者之有，而贵常守，反常则灾害至矣。故曰∶无形无患，
此之谓也。帝曰∶善。有不生不化乎？岐伯曰∶悉乎哉问也！与道协议，惟真人也。（六微旨大论）
此一章论天地阴阳之变。寒暑相遘，燥湿相临，风火相值，其有间乎？帝承上章天地国中
升降之义，而问寒湿燥热风火等气，其于升降相遘、相临、相值之交接处，有空隙之间否乎也。岐
伯答气有胜复者，言天地相遘、相临、相值者凡五，气有盈虚多少，常于升降之交接处，强弱侵
凌，乘势胜复，无空隙之间也。
\r天道六气与地理五行相错图二\ps91a25.bmp\r
故其胜复之作于升降交接处，有为数和、彰显、溽蒸、清洁、凄沧之德者，有为生荣、蕃茂、
丰备、紧敛、清谧之化者，有为曲直、燔烁、高下、散落、沃衍之用者，有为摧拉、炎燥、淫溃、肃
杀、凝冽之变者，唯变则邪气居之，于人为病死也。帝问何谓邪乎，言何故谓变为邪也。岐伯答物之
生从于化，物之极由乎变者，言变化二气， 阴阳昼夜之相反，而物之生从化、极由变，故变之于化
更相搏物，则化者成之所由而为正气，变者败之所由而为邪气，是故谓变为邪也。气有往复，用有迟
速者，言变化之气，皆有往复，其往复之用，皆有迟速也。如经所谓春有鸣条律畅之化，则秋有雾露
清凉之政者，是其化气往复之类是也；冬有惨凄残贼之胜，则夏有炎暑燔烁之复者，是变气往复之类，
又皆其往复之用迟者也。所谓少阴所至为太暄寒，阳明所至为散落温者，是其往复之用速者也。凡变
化必有此往复迟速四者播扇，然后化之正风，变之邪风，始来薄入也。成败倚伏游于中者，即冬伤于寒，
春必病温，春伤于风，夏必飧泄，及仲景所谓伏气伏寒之类是也。帝问迟速往复，风所由生，而化而
变，故因运气盛衰之变而常然生风者耳，人感其风以为成败者，则倚伏游行于中，不于当时随所感
发作者，何也？岐伯答成败倚伏生于动，动而不已则变作者，倚伏之义始明。丹溪所谓伤寒属内伤十
居八九之论，深得斯旨也。言成败倚伏游于中者，皆生于人之所动，人动有节而自养，则其气和，而
所感者亦化气之和来居，以为成身之
生气倚伏游于中焉。人动无节而烦劳，则其气乖，而所感者亦化气之乖来居，以为败身之病根倚伏游
于中焉。至于动而不已，烦劳无休，而重感变气以启之，然后旧之倚伏者，始发而变作矣。期者，变
作之期也，言变动而不以之动作也。不生不化，静之为期而死矣。故曰∶不生不化，静之期也。故动
物静，则以口鼻出入之息废，而神机化灭为期；植物静，则以根柯升降之化已，而气之孤危为期也。
故动物非息出入则无以生长壮老已，植物非化升降则无以生长化收藏。是以升降出入，无器不有，故
动植之器，乃化生之宅宇，气散则出入升降各相离分，而生化息矣。故无不出入，无不升降，化有大
小，自蠢动之微，至天地之广；期有近远，自蜉蝣之朝生暮灭，至聃彭之寿年千百。凡此大小远近四
者之有，皆贵乎常守，反常则灾害至，而静期促矣。
\r天道六气与地理五行相错图三\ps91a26.bmp\r
帝问曰∶五运六气之应见，六化之正，六变之纪何如？岐伯对曰∶夫六气正纪，有化有变，
有胜有复，有用有病，不同其候，帝欲何乎？帝曰∶愿尽闻之。岐伯曰∶夫气之所至也，厥阴所
至为和平，少阴所至为暄，太阴所至为埃溽，少阳所至为炎暑，阳明所至为清劲，太阳所至为寒 ，
时化之常也。厥阴所至为风府、为璺启，少阴所至为火府、为舒荣，太阴所至为雨府、为员盈，少
阳所至为热府、为行出，阳明所至为司杀府、为庚苍，太阳所至为寒府、为归藏，司化之常也。
厥阴所至为生、为风摇，少阴所至为荣、为形见，太阴所至为
化、为云雨，少阳所至为长、为蕃鲜，阳明所至为收、为雾露，太阳所至为藏、为周密，气化之
常也。厥阴所至为风生，终为肃；少阴所至为热生，中为寒，太阴所至为湿生，终为注雨；少阳所
至为火生，终为蒸溽；阳明所至为燥生，终为凉；太阳所至为寒生，中为温，德化之常也。厥阴
所至为毛化，少阴所至为羽化，太阴所至为裸化，少阳所至为羽化，阳明所至为介化，太阳所至为
鳞化，德化之常也。厥阴所至为生化，少阴所至为荣化，太阴所至为濡化，少阳所至为茂化 阳
明所至为坚化，太阳所至为藏化，布政之常也。
\r天道六气与地理五行相错图四\ps91a27.bmp\r
厥阴所至为飘怒大凉，少阴所至为大暄寒，太阴所至为雷霆骤注烈风，少阳所至为飘风燔燎
霜凝，阳明所至为散落温，太阳所至为寒雪冰雹白埃，气变之常也。厥阴所至为挠动、为迎随，少
阴所至为高明焰、为曛，太阴所至为沉阴、为白埃、为晦暝，少阳所至为光显、为彤云、为曛，阳
明所至为烟埃、为霜、为劲切、为凄鸣，太阳所至为刚固、为坚芒、为立，令行之常也。
厥阴所至为里急，少阴所至为疡疹身热，太阴所至为积饮痞膈，少阳所至为嚏呕、为疮疡，阳
明所至为浮虚，太阳所至为屈伸不利，病之常也。厥阴所至为支痛，少阴所至为惊惑恶寒战栗谵妄，
太阴所至为 满，少阳所至为惊躁瞀昧暴病，阳明所至为鼽尻阴股膝髀 足病，太阳所至为腰痛，
病之常也。厥阴所至为 戾，少阴所至为悲妄衄蔑、为行劲，太阴所至为中满霍乱吐下，少阳所至为
喉痹耳鸣呕涌，阳明所至为胁痛
皴揭，太阳所至为寝汗痉，病之常也。厥阴所至为胁痛呕泄，少阴所至为语笑，太阴所至为重 肿，
少阳所至为暴注 螈暴死，阳明所至为鼽嚏，太阳所至为流泄禁止，病之常也。
\r天道六气与地理五行相错图五\ps91a28.bmp\r
凡此十二变者，报德以德，报化以化，报政以政，报令以令，气高则高，气下则下，气后则后，气前则前，
气中则中，气外则外，位之常也。故风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泄，甚
则水闭 肿，随气所在，以言其变耳。
帝曰∶愿闻其用也。岐伯曰∶夫六气之用，各归不胜而为化，故太阴雨化，施于太阳。太阳寒化，
施于少阴。少阴热化，施于阳明。阳明燥化，施于厥阴。厥阴风化，施于太阴。各命其所在以征之
也。帝曰∶自得其位何如？岐伯曰∶自得其位，常化也。帝曰∶愿闻所在也。岐伯曰∶命其位而方月
可知也。
帝曰∶六位之气盈虚何如？岐伯曰∶太少异也。太者之至徐而常，少者暴而亡。帝曰∶天地之气，
盈虚何如？岐伯曰∶天气不足，地气随之，地气不足，天气从之，运居其中而常先也。恶所不胜，
归所同和，随运归从而生其病也。故上胜则天气降而下，下胜则地气迁而上，胜多少而差其分，微者
小差，甚者大差，甚则位易，气交易则大变生而病作矣。大要曰∶甚纪五分，微纪七分，其差可见，
此之谓也。帝曰∶善。（六元正纪大论）
\r天道六气与地理五行相错图六\ps91a29.bmp\r
此一章，论五运六气应见之候也。六化之正者，常气也。六变之纪者，变气也。有化有变，有胜有复。
有用有病之六候者，其化之一候，六化之正应见也。变、胜、复、用、病五候，六变之纪应见也。厥阴
所至为和平流泄禁止十二节，论化、变、病三候也，其曰时化、司化、气化、德化之常，及布政令
行之常者，论化之候也；其曰气变之常者，论变之候也；其曰病之常者，谕病之候也。“凡此
十二变”至“言其变”一节，论胜复之二候也。“六气之用”至“方月”一节，论用之一候也。
时化之常者，六部生气之常化也。司化之常者，司天在泉六位之常化也。气化之常者，五运之常化
也。厥阴所至为风生，终为肃，少阴所至为热生，中为寒，太阴所至为湿生，终为注雨，少阳
所至为火生，终为蒸溽，阳明所至为燥生，终为凉，太阳所至为寒生，中为温者，其风生、热生、
湿生、火生、燥生、寒生六者，本气也；终为肃，终为注雨，终为蒸溽，终为凉四者，标气也；中
为寒中为温二者，中气也。夫本之下，中之见也，见之下，气之标也。故其生物之德，皆始于本气，
终于标气，而中气常居标本之中。故言标本，则中气在其中矣。惟少阴、太阳言中而不言终者，
盖少阴、太阳，中气与标气同，故言中则标气亦在其中矣。德化之常者，德生植物之常化也，其次
德化之常者，德生动物之常化也。凡此十二变者，言前德化政令病变十二节之候，若不当岁步主
客正位而至者，则属变气而为胜复也。凡胜复之候，至其胜气，变德则报复以德，变化则报复以化，
变政令则报复以政令，而其气之往复不能相移也。所变之气，居高则报复亦高，
居下则报复亦下，居后则报复亦后，居前则报复亦前，居中则报复亦中，居外则报复亦外，而其位之高下，
亦不能相移也。由是言之，则天下风、寒、暑、湿、燥、火之变常，不能同也。南方清燥而旱，北方雨湿
而潦者有之，中原冰雪而寒，左右郁蒸而热者有之。况地理有高下，情势有大小，高者气寒多清燥，下者
气热多雨湿，小者小异，大者大异，而错杂于天道不一之变矣。王氏释高下前后中外，俱作人身生病之所，
而不及地理之分野，宜乎程子以天下旱潦常不同之义，非运气主岁之说也。风胜则动，热胜则肿，燥胜则
干，寒胜则浮，湿胜则濡泄，甚则水闭 肿，随气所在以言其变者，胜复为病之位也。假若风于高处胜，
则人身亦于高处病，头重而掉眩；风于下处胜，则人身亦于下处病，足动而战栗。又如热于高处胜，则人
身亦于腰上分野病肿热；热于下处胜，则人亦于腰下分野病肿热，皆随六气胜复之所在高下前后中外，以
到了半个周期（刻半），其前三十天多一点，称为初气。日属阳，主管天枢穴以下的气机全部上升；后三十天多一点，称为中气。月属阴，主管天枢穴以上的气机全部下降。以甲子年年初之气为例，天枢穴以下的气，指的是在泉的燥气、泉左间的寒气、中运的土气、本部的木气，这些都是上升的；天枢穴以上的气，指的是司天的热气下降。气升极而降，降的气流布于地；降极而升，升的气腾达于天。所以高下相互感召，升降相随，导致气机氤氲错杂，胜气与侮气相互乘袭，由此在气交之处改变常态而化生，并产生胜复变化。大概天地之气，如果各自均衡平和，那么在升降之间就会各守界限，顺应岁步本位始终的正常变化；如果有盈虚多少的差异，那么盈满且同类多的就为胜，胜则超越岁步的本位；虚弱且同类少的就为侮，侮则是非岁步本位之气，气乘势来胜，所以正常变化改变而胜复产生了。凡是这些天地升降的气，都是随着时间变化的作用。有人问：天之阴阳六节，只有司天和在泉两节统摄旺盛一整年，其余四节只旺盛一步，为什么呢？回答说：司天和在泉两节，正当天地之中，它们的升降常在中国（中央）相持，所以统摄旺盛一整年。其余四节各居四方，它们的升降不在中国，只治理令一方所居之气，随春令向西行，夏令向北行，秋令向东行，冬令向南行，进入回归中国而旺盛，所以这四节，各随四时之令只旺盛一步。至于胜复产生而出位变常的，虽然不居治理令的一方，也进入中国往复。问：天气以风、暑、湿、火、燥、寒为顺序，而湿位于火之前；地气以木、火、土、金、水为顺序，而土位于火之后。湿土这一气，它们的位置不同，为什么呢？回答说：在天表现为气，所以天以三阴三阳之气的多少为顺序；在地形成形体，所以地以五行的形体相生为顺序。以气的多少为顺序的，是从少逐渐增多，那么阴的顺序始于厥阴，厥阴是一阴；次为少阴，少阴是二阴；终于太阴，太阴是三阴；阳的顺序始于少阳，少阳是一阳；次为阳明，阳明是二阳；终于太阳，太阳是三阳。这是天气以阴阳的多少为顺序，所以湿位于火之前。以形体的相生为顺序的，生生不息，那么它的气始于木，为初之气；木生火，所以君火为二之气；相火为三之气；火生土，所以土为四之气；土生金，所以金为五之气；金生水，所以水为终之气，然后又生木。这是地气以五行的相生为顺序，所以土位于火之后。王太仆将少阳排在太阳之后，陈无择认为湿土生相火，可以说是不探究经典旨意了。
黄帝说：好。寒湿相遇，燥热相临，风火相值，其间有空隙吗？岐伯说：气有胜复，胜复的产生，有德有化，有用有变，变则邪气占据其中。黄帝说：什么叫邪气呢？岐伯说：万物的生长顺从于化，万物的极端由乎变，变化相互搏击，是成败的原因。所以气有往复，用有迟速，这四种存在，从而化而生变，风的到来就是如此。黄帝说：迟速往复，是风产生的原因，而化而生变，所以因盛衰的变化罢了。成败倚伏游移于中间，为什么呢？岐伯说：成败倚伏生于动，动而不止，则变化发生了。黄帝说：有期限吗？岐伯说：不生不化，是静止的时期。黄帝说：没有生化吗？岐伯说：出入废止则神机化灭，升降停止则气立孤危。所以没有出入，就没有生长壮老已的过程；没有升降，就没有生长化收藏的过程。因此升降出入，没有哪个器物不具备。所以器物是生化的宇宙，器物散失则分离，生化就停止了。所以无不有出入，无不有升降。化有大小，期有近远，这四种存在，贵在常守，反常则灾害到了。所以说：无形无患，就是这个意思。黄帝说：好。有不生不化吗？岐伯说：问得真详尽啊！与道相合，只有真人能做到。（出自《素问·六微旨大论》）
这一章论述天地阴阳的变化。寒暑相遇，燥湿相临，风火相值，其间有空隙吗？黄帝承接上章天地国中升降的意义，而问寒湿燥热风火等气，它们在升降相遘、相临、相值的交接处，有空隙吗？岐伯回答气有胜复，是说天地相遘、相临、相值共有五种情况，气有盈虚多少，常在升降的交接处，强弱侵凌，乘势胜复，没有空隙。
所以胜复在升降交接处产生，有的具备数和、彰显、溽蒸、清洁、凄沧的德性，有的具备生荣、蕃茂、丰备、紧敛、清谧的化育，有的具备曲直、燔烁、高下、散落、沃衍的作用，有的具备摧拉、炎燥、淫溃、肃杀、凝冽的变化，只有变则邪气占据其中，对人来说就是病死。黄帝问什么是邪，是说为什么称变为邪。岐伯回答万物生长顺从于化，万物极端由乎变，是说变化二气，阴阳昼夜相反，而万物生长顺从化、极端由变，所以变对于化更相搏击，化者成为成功的原因而为正气，变者成为失败的原因而为邪气，所以称变为邪。气有往复，用有迟速，是说变化的气，都有往复，其往复的作用，都有迟速。如经文所说春天有鸣条律畅的化育，那么秋天有雾露清凉的政令，这是化气往复的一类；冬天有惨凄残贼的胜气，那么夏天有炎暑燔烁的复气，这是变气往复的一类，又都是其往复作用迟缓的。所谓少阴所至为太暄寒，阳明所至为散落温，这是其往复作用迅速的。凡变化必有此往复迟速四者播扇，然后化的正风，变的邪风，才开始迫近侵入。成败倚伏游于中，即冬天伤于寒，春天必病温，春天伤于风，夏天必飧泄，以及张仲景所说的伏气伏寒之类。黄帝问迟速往复，是风产生的原因，而化而生变，所以因运气盛衰的变化而常然生风，人感受风以为成败，则倚伏游行于中，不在当时随所感发作者，为什么呢？岐伯回答成败倚伏生于动，动而不止则变化发生，倚伏的意义才明确。朱丹溪所谓伤寒属于内伤十居八九的理论，深得此旨意。说成败倚伏游于中，都生于人的动作，人动作有节制而自我保养，则气和，所感受的也是化气之和而来居住，作为成就身体的生气倚伏游于中。人动作无节制而烦劳，则气乖违，所感受的也是化气之乖而来居住，作为败坏身体的病根倚伏游于中。至于动而不止，烦劳无休，而又感受变气以开启它，然后旧的倚伏者，才开始发作而变化发生。期，是变化发生的期限，说变动不以动作来衡量。不生不化，是静止的时期而死去了。所以动物静，则以口鼻出入的气息废止，而神机化灭为期限；植物静，则以根柯升降的化育已尽，而气之孤危为期限。所以动物非息出入就无法生长壮老已，植物非化升降就无法生长化收藏。因此升降出入，没有器物不具备，所以动植的器物，是化生的宅宇，气散则出入升降各相离分，而生化就停止了。所以无不有出入，无不有升降，化有大小，自蠢动之微小，至天地之广阔；期有近远，自蜉蝣朝生暮死，至彭祖寿年千百。凡此大小远近四者的存在，皆贵在常守，反常则灾害到，而静期缩短了。
黄帝问：五运六气的应验显现，六化的正常，六变的纪纲如何？岐伯回答说：六气正纪，有化有变，有胜有复，有用有病，征候不同，您想听什么呢？黄帝说：愿全部听闻。岐伯说：气之所至，厥阴所至为和平，少阴所至为暄，太阴所至为埃溽，少阳所至为炎暑，阳明所至为清劲，太阳所至为寒，这是时化的常态。厥阴所至为风府、为璺启，少阴所至为火府、为舒荣，太阴所至为雨府、为员盈，少阳所至为热府、为行出，阳明所至为司杀府、为庚苍，太阳所至为寒府、为归藏，这是司化的常态。厥阴所至为生、为风摇，少阴所至为荣、为形见，太阴所至为化、为云雨，少阳所至为长、为蕃鲜，阳明所至为收、为雾露，太阳所至为藏、为周密，这是气化的常态。厥阴所至为风生，终为肃；少阴所至为热生，中为寒，太阴所至为湿生，终为注雨；少阳所至为火生，终为蒸溽；阳明所至为燥生，终为凉；太阳所至为寒生，中为温，这是德化的常态。厥阴所至为毛化，少阴所至为羽化，太阴所至为裸化，少阳所至为羽化，阳明所至为介化，太阳所至为鳞化，这是德化的常态。厥阴所至为生化，少阴所至为荣化，太阴所至为濡化，少阳所至为茂化，阳明所至为坚化，太阳所至为藏化，这是布政的常态。
厥阴所至为飘怒大凉，少阴所至为大暄寒，太阴所至为雷霆骤注烈风，少阳所至为飘风燔燎霜凝，阳明所至为散落温，太阳所至为寒雪冰雹白埃，这是气变的常态。厥阴所至为挠动、为迎随，少阴所至为高明焰、为曛，太阴所至为沉阴、为白埃、为晦暝，少阳所至为光显、为彤云、为曛，阳明所至为烟埃、为霜、为劲切、为凄鸣，太阳所至为刚固、为坚芒、为立，这是令行的常态。厥阴所至为里急，少阴所至为疡疹身热，太阴所至为积饮痞膈，少阳所至为嚏呕、为疮疡，阳明所至为浮虚，太阳所至为屈伸不利，这是病的常态。厥阴所至为支痛，少阴所至为惊惑恶寒战栗谵妄，太阴所至为胀满，少阳所至为惊躁瞀昧暴病，阳明所至为鼽尻阴股膝髀足病，太阳所至为腰痛，这是病的常态。厥阴所至为疠戾，少阴所至为悲妄衄蔑、为行劲，太阴所至为中满霍乱吐下，少阳所至为喉痹耳鸣呕涌，阳明所至为胁痛皴揭，太阳所至为寝汗痉，这是病的常态。厥阴所至为胁痛呕泄，少阴所至为语笑，太阴所至为重肿，少阳所至为暴注螈暴死，阳明所至为鼽嚏，太阳所至为流泄禁止，这是病的常态。
凡此十二种变化，以德报德，以化报化，以政报政，以令报令，气高则高，气下则下，气后则后，气前则前，气中则中，气外则外，这是位的常态。所以风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泄，甚则水闭浮肿，随气所在，以此言其变化罢了。
黄帝说：愿闻其用。岐伯说：六气之用，各归于不胜而为化，所以太阴雨化，施于太阳。太阳寒化，施于少阴。少阴热化，施于阳明。阳明燥化，施于厥阴。厥阴风化，施于太阴。各自命名其所在以验证它。黄帝说：自得其位怎么样？岐伯说：自得其位，是常化。黄帝说：愿闻所在。岐伯说：命其位而方月可知。
黄帝说：六位之气盈虚如何？岐伯说：太少不同。太者到来缓慢而持久，少者暴烈而短暂。黄帝说：天地之气，盈虚如何？岐伯说：天气不足，地气随之，地气不足，天气从之，运居其中而常先。厌恶所不胜，归向所同和，随运归从而产生疾病。所以上胜则天气降而下，下胜则地气迁而上，胜多少而差其分，微者小差，甚者大差，甚则位易，气交易则大变生而疾病发生了。大要说：甚纪五分，微纪七分，其差可见，就是这个意思。黄帝说：好。（出自《素问·六元正纪大论》）
这一章，论述五运六气应见的征候。六化的正常，是常气。六变的纪纲，是变气。有化有变，有胜有复。有用有病六种征候，其化的一候，六化的正常应见。变、胜、复、用、病五候，六变的纪纲应见。厥阴所至为和平流泄禁止十二节，论述化、变、病三候，其曰时化、司化、气化、德化的常，及布政令行的常者，论述化的候；其曰气变的常者，论述变的候；其曰病的常者，比喻病的候。“凡此十二变”至“言其变”一节，论述胜复的二候。“六气之用”至“方月”一节，论述用的一个候。时化的常，是六部生气的常化。司化的常，是司天在泉六位的常化。气化的常，是五运的常化。厥阴所至为风生，终为肃，少阴所至为热生，中为寒，太阴所至为湿生，终为注雨，少阳所至为火生，终为蒸溽，阳明所至为燥生，终为凉，太阳所至为寒生，中为温者，其风生、热生、湿生、火生、燥生、寒生六者，是本气；终为肃，终为注雨，终为蒸溽，终为凉四者，是标气；中为寒中为温二者，是中气。夫本之下，中之见也，见之下，气之标也。所以其生物之德，皆始于本气，终于标气，而中气常居标本之中。所以言标本，则中气在其中了。惟少阴、太阳言中而言终者，盖少阴、太阳，中气与标气相同，所以言中则标气也在其中了。德化的常，是德生植物的常化，其次德化的常，是德生动物的常化。凡此十二变，是说前德化政令病变十二节的征候，若不当岁步主客正位而至者，则属变气而为胜复。凡胜复的征候，至其胜气，变德则报复以德，变化则报复以化，变政令则报复以政令，而其气的往复不能相移。所变之气，居高则报复亦高，居下则报复亦下，居后则报复亦后，居前则报复亦前，居中则报复亦中，居外则报复亦外，而其位的高下，也不能相移。由是言之，则天下风寒暑湿燥火的变常，不能相同。南方清燥而旱，北方雨湿而潦的有之，中原冰雪而寒，左右郁蒸而热的有之。况地理有高下，情势有大小，高者气寒多清燥，下者气热多雨湿，小者小异，大者大异，而错杂于天道不一的变化了。王氏解释高下前后中外，都作人身生病的地方，而不及地理的分野，难怪程子以天下旱潦常不同的意义，非运气主岁的说法。风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泄，甚则水闭浮肿，随气所在以言其变者，是胜复为病的位。假若风于高处胜，则人身亦于高处病，头重而掉眩；风于下处胜，则人身亦于下处病，足动而战栗。又如热于高处胜，则人身亦于腰上分野病肿热；热于下处胜，则人亦于腰下分野病肿热，皆随六气胜复之所在高下前后中外，以此
Half a cycle (Ke Ban), the first thirty days plus some, is called the Initial Qi. The Sun belongs to Yang, governing the Qi below the Tianshu point (ST25) all ascending; the latter thirty days plus some, is called the Middle Qi. The Moon belongs to Yin, governing the Qi above the Tianshu point all descending. Speaking of the Initial Qi of the Jiazi year, the Qi below the Tianshu point refers to the Dryness Qi in the Spring (Zai Quan), the Cold Qi in the left interstitial space of the Spring, the Earth Qi of the Central Movement (Zhong Yun), and the Wood Qi of the本部 (Ben Bu); these are all ascending. The Qi above the Tianshu point refers to the Heat Qi of the Si Tian (Heavenly Ruler) descending. When ascent reaches its limit, it descends; descending Qi flows on the earth. When descent reaches its limit, it ascends; ascending Qi rises to heaven. Thus, high and low call to each other, ascent and descent follow each other, leading to a chaotic mixture of Qi, where Overcoming (Sheng) and Insulting (Wu) Qi multiply each other. Consequently, normal transformation changes at the intersection of Qi, giving rise to Overcoming and Repayment (Sheng Fu). Generally, if the Qi of Heaven and Earth are balanced and peaceful, they will observe their boundaries during ascent and descent, responding to the constant transformation of the annual steps in their original positions. If there are excesses or deficiencies, those that are excessive and have more of the same kind will overcome; overcoming means exceeding the original position of the annual step. Those that are deficient and have less of the same kind will be insulted; insulting means Qi not belonging to the original position of the annual step. Qi takes advantage of the coming overcoming, so normal transformation changes and Overcoming and Repayment occur. All these ascending and descending Qi of Heaven and Earth are functions changing with time. Someone asks: Among the six segments of Yin and Yang of Heaven, only the Si Tian and Zai Quan segments dominate the whole year, while the remaining four segments only dominate one step. Why? The answer is: The Si Tian and Zai Quan segments are exactly in the center of Heaven and Earth; their ascent and descent often contend in the Center (China/Central Region), thus dominating the whole year. The remaining four segments reside in the four directions; their ascent and descent are not in the Center. They only govern the Qi residing in one direction according to the command, moving west with Spring, north with Summer, east with Autumn, and south with Winter, entering and returning to the Center to become dominant. Therefore, these four segments only dominate one step according to the commands of the four seasons. As for those where Overcoming and Repayment occur and positions change from norms, although they do not reside in the governing direction, they also enter the Center to往复 (go back and forth). Question: The Qi of Heaven follows the order of Wind, Summer-Heat, Dampness, Fire, Dryness, Cold, with Dampness preceding Fire. The Qi of Earth follows the order of Wood, Fire, Earth, Metal, Water, with Earth following Fire. This Qi of Wet Earth has different positions. Why? Answer: In Heaven it manifests as Qi, so Heaven orders by the quantity of Three Yin and Three Yang Qi. On Earth it forms shape, so Earth orders by the generation of Five Elements shapes. Ordering by the quantity of Qi proceeds from less to more. Thus, the Yin order begins with Jueyin (One Yin), followed by Shaoyin (Two Yin), ending with Taiyin (Three Yin). The Yang order begins with Shaoyang (One Yang), followed by Yangming (Two Yang), ending with Taiyang (Three Yang). This is why Heaven orders by the quantity of Yin and Yang, placing Dampness before Fire. Ordering by the generation of shape implies endless generation. Thus, Qi begins with Wood as the Initial Qi; Wood generates Fire, so Ministerial Fire is the Second Qi; Ministerial Fire is the Third Qi; Fire generates Earth, so Earth is the Fourth Qi; Earth generates Metal, so Metal is the Fifth Qi; Metal generates Water, so Water is the Final Qi, then generating Wood again. This is why Earth orders by the generation of Five Elements, placing Earth after Fire. Wang Taipu placed Shaoyang after Taiyang, and Chen Wuyue believed Wet Earth generates Ministerial Fire; this can be said to be failing to investigate the meaning of the classics.
The Emperor said: Excellent. When Cold and Damp meet, Dryness and Heat approach, Wind and Fire intersect, is there any gap? Qibo said: Qi has Overcoming and Repayment. The production of Overcoming and Repayment involves Virtue (De) and Transformation (Hua), Use (Yong) and Change (Bian). Change allows Evil Qi to reside within. The Emperor asked: What is meant by Evil Qi? Qibo said: The birth of things follows Transformation; the extreme of things results from Change. The struggle between Change and Transformation is the source of success and failure. Thus, Qi has return and advance, Use has slowness and speed. The existence of these four leads to Transformation and Change, which is how Wind comes. The Emperor said: Slowness, speed, return, and advance are the sources of Wind, and Transformation and Change arise from fluctuations in abundance and decline. Success and Failure lurk in the middle; why? Qibo said: Success and Failure arise from Motion. Unceasing Motion leads to Change. The Emperor asked: Is there a period? Qibo said: Non-birth and non-transformation is the period of stillness. The Emperor asked: Is there no birth and transformation? Qibo said: If exit and entry cease, the Spirit Mechanism (Shen Ji) perishes; if ascent and descent stop, the Qi Establishment (Qi Li) becomes isolated and endangered. Therefore, without exit and entry, there is no growth, flourishing, maturity, aging, and death; without ascent and descent, there is no growth, transformation, gathering, and storage. Hence, ascent, descent, exit, and entry exist in every vessel. Thus, the vessel is the universe of birth and transformation; when the vessel scatters, they separate, and birth and transformation cease. Therefore, there is no lack of exit and entry, no lack of ascent and descent. Transformation varies in size, periods vary in nearness and distance. The existence of these four values lies in maintaining constancy; deviation from constancy brings disaster. It is said: Formless, no harm; this is what is meant. The Emperor said: Excellent. Is there non-birth and non-transformation? Qibo said: Your question is thorough! Only the True Person (Zhen Ren) aligns with the Dao. (From *Suwen: Lun Yu Wei Zhi Da Lun*)
This chapter discusses the changes of Yin and Yang of Heaven and Earth. When Cold and Heat meet, Dryness and Dampness approach, Wind and Fire intersect, is there any gap? The Emperor, continuing the meaning of ascent and descent in the center of Heaven and Earth from the previous chapter, asks about the Qi of Cold, Damp, Dryness, Heat, Wind, and Fire, whether there is any gap at their intersections of meeting, approaching, and intersecting during ascent and descent. Qibo answers that Qi has Overcoming and Repayment, stating that there are five types of Heaven and Earth meeting, approaching, and intersecting. Due to the excess or deficiency of Qi, strength and weakness invade and bully at the intersection of ascent and descent, taking advantage to overcome and repay, leaving no gap.
Thus, when Overcoming and Repayment occur at the intersection of ascent and descent, some possess the Virtues of numerical harmony, manifestation, humid heat, cleanliness, and chill; some possess the Transformations of growth, luxuriance, abundance, tightness, and tranquility; some possess the Uses of flexibility, burning, height and depth, scattering, and fertility; some possess the Changes of destruction, dry heat, overflowing溃烂, severe killing, and freezing cold. Only in Change does Evil Qi reside, causing disease and death in humans. The Emperor asked what is meant by Evil, asking why Change is called Evil. Qibo answered that the birth of things follows Transformation, and the extreme of things results from Change. This means that the two Qi of Change and Transformation, opposing like Yin and Yang day and night, cause things to grow following Transformation and reach extremes through Change. Thus, Change struggles with Transformation; Transformation becomes the cause of success and constitutes Righteous Qi, while Change becomes the cause of failure and constitutes Evil Qi. Hence, Change is called Evil. Qi has return and advance, Use has slowness and speed. This means that Changing Qi all has return and advance, and their uses all have slowness and speed. As the classic says, spring has the Transformation of rustling branches and smooth flow, so autumn has the Administration of fog, dew, coolness, and clarity; this is a type of Returning Qi. Winter has the Overcoming of miserable chill and cruelty, so summer has the Repayment of blazing heat and scorching fire; this is a type of Changing Qi returning, and both are slow in their use of return. It is said that where Shaoyin arrives, it is great warmth and cold; where Yangming arrives, it is scattering and warmth; this is fast in its use of return. All changes must have these four factors of return, advance, slowness, and speed to fan out, before the regular wind of Transformation and the evil wind of Change can approach and enter. Success and Failure lurking in the middle refer to winter injury by Cold leading to spring Warm Disease, spring injury by Wind leading to summer undigested food diarrhea, and Zhang Zhongjing's concept of latent Qi and latent Cold. The Emperor asked about slowness, speed, return, and advance being the source of Wind, and Transformation and Change arising from fluctuations in fortune and Qi, naturally generating Wind. When humans feel Wind and experience success or failure, Success and Failure wander in the middle, not manifesting immediately upon infection. Why? Qibo answered that Success and Failure arise from Motion; unceasing Motion leads to Change, clarifying the meaning of lurking. Zhu Danxi's theory that Cold Damage belongs to internal injury nine times out of ten deeply grasps this principle. Saying Success and Failure wander in the middle means they all arise from human motion. If human motion is regulated and self-nourishing, Qi harmonizes, and the felt Qi is the harmony of Transformation Qi, residing to become the life-generating Qi of success lurking in the middle. If human motion is unregulated and laborious, Qi deviates, and the felt Qi is the deviation of Transformation Qi, residing to become the root of disease causing failure lurking in the middle. Only when motion is unceasing, labor is unending, and one is additionally affected by Changing Qi to initiate it, do the old lurking factors finally erupt and change. "Period" refers to the period of change occurrence, saying change does not rely on action. Non-birth and non-transformation is the period of stillness leading to death. Thus, for animals, stillness means the cessation of breath through nose and mouth, making the perishing of Shen Ji the period; for plants, stillness means the exhaustion of ascent and descent in roots and branches, making the isolation of Qi the period. Therefore, animals cannot grow, flourish, mature, age, and die without breath exchange; plants cannot grow, transform, gather, and store without Qi ascent and descent. Hence, ascent, descent, exit, and entry exist in every vessel. Thus, animal and plant vessels are the dwellings of transformation; when Qi scatters, exit/entry and ascent/descent separate, and transformation ceases. Therefore, there is no lack of exit and entry, no lack of ascent and descent. Transformation varies in size, from tiny movements to the vastness of Heaven and Earth; periods vary in nearness and distance, from mayflies living morning to evening to Peng Zu living thousands of years. The existence of these four values of size and distance lies in maintaining constancy; deviation brings disaster and shortens the period of stillness.
The Emperor asked: How do the responses of Five Movements and Six Qi appear, the normals of Six Transformations, and the records of Six Changes? Qibo replied: The normal record of Six Qi includes Transformation, Change, Overcoming, Repayment, Use, and Disease, with different signs. What do you wish to hear? The Emperor said: I wish to hear everything. Qibo said: Wherever Qi arrives, Jueyin brings peace; Shaoyin brings mildness; Taiyin brings dusty humidity; Shaoyang brings hot summer heat; Yangming brings clear and crisp; Taiyang brings cold. These are the constants of temporal transformation. Jueyin brings Wind Mansion and cracking open; Shaoyin brings Fire Mansion and舒展 prosperity; Taiyin brings Rain Mansion and fullness; Shaoyang brings Heat Mansion and emergence; Yangming brings Killing Mansion and white/green; Taiyang brings Cold Mansion and storage. These are the constants of governing transformation. Jueyin brings birth and wind shaking; Shaoyin brings flourishing and form appearing; Taiyin brings transformation and clouds/rain; Shaoyang brings growth and luxuriance; Yangming brings harvesting and fog/dew; Taiyang stores and is dense. These are the constants of Qi transformation. Jueyin brings Wind generation, ending in solemnity; Shaoyin brings Heat generation, middle Cold; Taiyin brings Dampness generation, ending in pouring rain; Shaoyang brings Fire generation, ending in steaming humidity; Yangming brings Dryness generation, ending in coolness; Taiyang brings Cold generation, middle warmth. These are the constants of Virtue Transformation. Jueyin brings hair transformation; Shaoyin brings feather transformation; Taiyin brings naked transformation; Shaoyang brings feather transformation; Yangming brings shell transformation; Taiyang brings scale transformation. These are the constants of Virtue Transformation. Jueyin brings life transformation; Shaoyin brings flourishing transformation; Taiyin brings moistening transformation; Shaoyang brings lush transformation; Yangming brings hardening transformation; Taiyang brings storing transformation. These are the constants of administering politics.
Jueyin brings blowing anger and great coolness; Shaoyin brings great mild cold; Taiyin brings thunderstorms and fierce winds; Shaoyang brings blowing fires, burning, frost, and condensation; Yangming brings scattering and warmth; Taiyang brings cold snow, hail, and white dust. These are the constants of Qi change. Jueyin brings disturbance and following; Shaoyin brings high brightness and flames, and dusk; Taiyin brings deep yin, white dust, and darkness; Shaoyang brings brilliance, red clouds, and dusk; Yangming brings smoke/dust, frost, sharpness, and sad sounds; Taiyang brings rigidity, hardness, and standing. These are the constants of executing commands. Jueyin brings abdominal tension; Shaoyin brings sores/rashes and body heat; Taiyin brings fluid accumulation, stagnation, and diaphragm obstruction; Shaoyang brings sneezing/vomiting and sores/ulcers; Yangming brings floating emptiness; Taiyang brings difficulty in flexing/extending. These are the constants of disease. Jueyin brings side pain; Shaoyin brings fright, confusion, aversion to cold, trembling, and delirium; Taiyin brings abdominal fullness; Shaoyang brings fright, restlessness, blurred vision, sudden illness; Yangming brings nasal congestion, buttock/genital/thigh/knee/calf/foot diseases; Taiyang brings lower back pain. These are the constants of disease. Jueyin brings pestilence; Shaoyin brings sorrow, madness, epistaxis, contempt, and vigorous movement; Taiyin brings central fullness, cholera-like disorder, vomiting, and diarrhea; Shaoyang brings throat bi, tinnitus, vomiting, and gurgling; Yangming brings hypochondriac pain and skin peeling; Taiyang brings night sweats and spasms. These are the constants of disease. Jueyin brings hypochondriac pain, vomiting, and diarrhea; Shaoyin brings speech and laughter; Taiyin brings heavy swelling; Shaoyang brings sudden diarrhea, convulsions, and sudden death; Yangming brings nasal congestion and sneezing; Taiyang brings discharge and retention. These are the constants of disease.
All these twelve changes repay virtue with virtue, transformation with transformation, administration with administration, and command with command. High Qi responds to high, low Qi to low, rear Qi to rear, front Qi to front, central Qi to center, external Qi to exterior. This is the constancy of position. Thus, Wind excess causes movement; Heat excess causes swelling; Dryness excess causes dryness; Cold excess causes edema; Dampness excess causes loose stools; severely, water closure and swelling. Depending on where Qi resides, we speak of its changes.
The Emperor said: I wish to hear their Use. Qibo said: The Use of Six Qi each returns to what it cannot overcome to produce transformation. Thus, Taiyin's Rain Transformation applies to Taiyang. Taiyang's Cold Transformation applies to Shaoyin. Shaoyin's Heat Transformation applies to Yangming. Yangming's Dryness Transformation applies to Jueyin. Jueyin's Wind Transformation applies to Taiyin. Name their locations to verify them. The Emperor asked: What if they occupy their own positions? Qibo said: Occupying their own positions is constant transformation. The Emperor asked: I wish to know their locations. Qibo said: Assign their positions, and the months and directions can be known.
The Emperor asked: How is the excess and deficiency of Qi in the six positions? Qibo said: Tai and Shao are different. Tai arrives slowly and constantly; Shao is violent and fleeting. The Emperor asked: How is the excess and deficiency of Heaven and Earth Qi? Qibo said: When Heaven Qi is insufficient, Earth Qi follows; when Earth Qi is insufficient, Heaven Qi follows. Movement resides in the middle and is always prior. It dislikes what it cannot overcome and returns to what harmonizes with it, producing disease following the Movement's return. Thus, upper excess causes Heaven Qi to descend; lower excess causes Earth Qi to ascend. The difference in degree depends on the amount of excess. Minor differences are small; major differences are large. Severe cases involve position exchange; Qi exchange leads to major changes and disease onset. The general rule states: Major records differ by five parts, minor records by seven parts; their differences are visible. This is what is meant. The Emperor said: Excellent. (From *Suwen: Liu Yuan Zheng Ji Da Lun*)
This chapter discusses the signs corresponding to Five Movements and Six Qi. The normals of Six Transformations are constant Qi. The records of Six Changes are changing Qi. There is Transformation and Change, Overcoming and Repayment. The six signs of Use and Disease: the sign of Transformation corresponds to the normal appearance of Six Transformations. The signs of Change, Overcoming, Repayment, Use, and Disease correspond to the records of Six Changes. The twelve sections of Jueyin bringing peace, discharge, and retention discuss the three signs of Transformation, Change, and Disease. The statements regarding the constants of temporal, governing, Qi, and Virtue transformations, and the constants of administering politics and executing commands, discuss the sign of Transformation. The statement regarding the constant of Qi change discusses the sign of Change. The statement regarding the constant of disease illustrates the sign of Disease. The section from "All these twelve changes" to "speaking of its changes" discusses the two signs of Overcoming and Repayment. The section from "Use of Six Qi" to "months and directions" discusses the one sign of Use. The constant of temporal transformation is the constant transformation of the six groups of generating Qi. The constant of governing transformation is the constant transformation of the six positions of Si Tian and Zai Quan. The constant of Qi transformation is the constant transformation of Five Movements. Jueyin brings Wind generation, ending in solemnity; Shaoyin brings Heat generation, middle Cold; Taiyin brings Dampness generation, ending in pouring rain; Shaoyang brings Fire generation, ending in steaming humidity; Yangming brings Dryness generation, ending in coolness; Taiyang brings Cold generation, middle warmth. The six: Wind generation, Heat generation, Dampness generation, Fire generation, Dryness generation, Cold generation are the Root Qi (Ben Qi). Ending in solemnity, pouring rain, steaming humidity, coolness are the Mark Qi (Biao Qi). Middle Cold, middle warmth are the Middle Qi (Zhong Qi). Below the Root is the manifestation of the Middle; below the manifestation is the Mark of Qi. Thus, the Virtue of generating things begins with Root Qi and ends with Mark Qi, while Middle Qi always resides between Root and Mark. Therefore, speaking of Root and Mark includes Middle Qi. Only Shaoyin and Taiyang speak of Middle but not End because their Middle Qi and Mark Qi are the same; thus, mentioning Middle includes Mark Qi. The constant of Virtue Transformation is the constant transformation of Virtue generating plants; the subsequent constant of Virtue Transformation is the constant transformation of Virtue generating animals. All these twelve changes refer to the signs of the previous twelve sections of Virtue Transformation, Administration, Command, and Disease. If they arrive not in the proper position of the annual step, host, and guest, they belong to changing Qi and constitute Overcoming and Repayment. For all signs of Overcoming and Repayment, arriving at the Overcoming Qi, changing Virtue repays with Virtue, changing Transformation repays with Transformation, changing Administration repays with Administration, and the return and advance of Qi cannot shift. Changing Qi, if high, repays high; if low, repays low; if rear, repays rear; if front, repays front; if center, repays center; if exterior, repays exterior. And the height/depth of their positions also cannot shift. From this perspective, the changing norms of Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire under Heaven and Earth cannot be identical. There are places in the South that are clear, dry, and drought-stricken, and places in the North that are rainy, damp, and flooded. There are places in the Central Plains that are icy, snowy, and cold, and places on the sides that are stagnant, steaming, and hot. Moreover, geography has height and depth, circumstances have magnitude. High places have cold Qi, mostly clear and dry; low places have hot Qi, mostly rainy and damp. Small differences are slight; large differences are significant, mixing into the varied changes of Heavenly Dao. Wang Shi explained height, depth, front, rear, center, and exterior all as places where the human body gets sick, neglecting the geographical divisions. No wonder Cheng Zi used the meaning that drought and flooding across the world are often different to argue against the theory that Fortune and Qi govern the year. Wind excess causes movement; Heat excess causes swelling; Dryness excess causes dryness; Cold excess causes edema; Dampness excess causes loose stools; severely, water closure and swelling. Speaking of changes depending on where Qi resides indicates the position of disease caused by Overcoming and Repayment. Suppose Wind overcomes at a high place; the human body also suffers at a high place, with heavy head and dizziness. If Wind overcomes at a low place; the human body also suffers at a low place, with moving feet and trembling. Similarly, if Heat overcomes at a high place; the human body also suffers swelling and heat in the upper waist region. If Heat overcomes at a low place; the person also suffers swelling and heat in the lower waist region. All depend on the location of Overcoming and Repayment of Six Qi in terms of height, depth, front, rear, center, and exterior...