《天元纪大论》曰∶天有五行，御五位，以生寒、暑、燥、湿、风，人有五脏，化
五气，以生喜怒思忧恐，（御，犹临御。化，谓生
化也。天真之气，无所不周，气象虽殊，参应一也。）论言五运相袭而皆治之，终期之日，周而复
始，已知之矣，其与三阴三阳之候奈何合之？（论，谓《六节藏象论》也。运，谓五行。应天之五
运，各周三百六十五日而为纪者也。故曰终期之日，周而复始也。以六合五，数未参同，故问之也。）
对曰∶五运阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也，可不通乎！
（道，谓化生之道。纲纪，谓生长化成收藏之纲纪也。父母，谓万物形之先也。本始，谓生杀皆因而
有之也。夫有形禀气而不为五运阴阳之所摄者，未之有也。凡所以造化不极，能为万物生化之原始者，以其是
其神明之育故也。）故物生谓之化，物极谓之变，阴阳不测谓之神，神用无方谓之圣。（谓
变化神圣之道也。化，施化也。变，散易也。神，无期也。圣，无思也。气之施化故曰生，气之散易故曰极，无
期禀候故曰神，无思测量故曰圣。由化与变也，故万物无能逃五运阴阳，由圣与神，故众妙无能出幽玄之理矣。）
夫变化之为用也，在天为玄，（玄，远也，天道玄远，变化无穷。）在人为道，（道，妙用之道也。经术
政化，非道不成。）在地为化，（化，生化也。生万物者地，土气孕育，则形质乃成。）化生五味，（金石草木，
根叶华实，酸苦甘淡辛咸，皆化气所生，随时而有。）道生智，（智通妙用，惟道所生。）玄生神。（玄远幽深，故
生神也。神之为用，触遇玄通，契物化成，无不应也。）神在天为风，（风者，教之始，天之使也，天之号令也。）
在地为木，（东方之化。）在天为热，（应火为用。）在地为火，（南方之化。）在天为湿，（应土为用，）在地
为土，（中央之化。）在天为燥，（应金为用。）在地为金，（西方之化。）在天为寒，（应水为用。）在地为水，
（北方之化。神之为用，如上五化，木为风所生，火为热所炽，金为燥所发，水为寒所资，土为湿所全，盖初因
而成立也。虽初因之以化成，卒因之以败散耳。岂五行之独有是哉！凡因所因而成立者，悉因所因而散落耳。）
故在天为气，在地成形，（气，谓风热湿燥寒。形，谓木火土金水。）形气相感而化生万物矣。（此造化
生成之大纪。）然天地者，万物之上下也。（天覆地载，上下相临，万物化生，无遗略也。故万物自生自
长，自化自成，自盈自虚，自复自变也。夫变者何？谓生之气极本而更始化也。）左右者，阴阳之道路也；
（天有六气御下，地有五行奉上。当岁者为上，主司天。承岁者为下，主司地。不当岁者，二气居右，北行转之，二
气居左，南行转之。金木水火运，北而正之，常左为右，右为左，则左者南行，右者北行而反之也。）水火者，
阴阳之征兆也；（征，信也。兆，先也。以水火之寒热，彰信阴阳之先兆也。）金木者，生成之终始也。
（木主发生应春，春为生化之始，金主收敛应秋，秋为成实之终。终始不息，其化常行，故万物生长化成收藏自
久。）气有多少，形有盛衰，上下相召而损益彰矣。（气有多少，谓天之阴阳三等，多少不同秩也。形
有盛衰，谓五运之气，有太过不及也。由是多少盛衰，天地相召，而阴阳损益昭然彰着也。）帝曰∶愿闻五运
之主时也？鬼臾区曰∶五气营运，各终期日，非独主时也。（一运之日，终三百六十五日四分
度之一乃易之，非主王时也。此言五运治政令于内，合于六气之治政令于外者也。五行者，金、木、水、火、土
也。在天则为天干之五行，如甲乙属木之类；在运则为气化之五行，如甲己化土之类；在中运则为甲己太宫少
宫之类；在地则为地支之五行，如子丑寅卯之类；在岁气则为子午属少阴君火之类；故天有五行生六气，天之
六气又生在地有形之五行，无非五行之妙也。五位者，东西南北中央也。寒暑燥湿风火者，即六气也。五脏者，心
肝脾肺肾也。五气者，五脏之气也。喜怒思忧恐者，五志也。三阴者，少阴、太阴、厥阴也。三阳者，少阳、太
阳、阳明也。天地初分之时，天分五气，地列五行，五行定位，布政于四方，五气分流散支于十干，当是时黄
气横于甲己，白气横于乙庚，黑气横于丙辛，青气横于丁壬，赤气横于戊癸，故甲己应土运，乙庚应金运，丙
辛应水运，丁壬应木运，戊癸应火运，天有此五行之气，以御于东西南北中央之五位，而寒暑燥湿风火所由以
生，正谓之六气也，在人则有心肝脾肺肾之五脏，以化五脏之气，而喜怒思忧恐之五志，所由以生也。《六节脏
象论》云∶五日谓之候，言五日即有一候，如立春初五日东风解冻之类。三候谓之气，言半月有三候，则为一
气，如立春正月节为一气之类。六气谓之时，然六气则有三月而为一时，如立春、雨水、惊蛰、春分、清明、谷
雨而为春，自立夏、小满、芒种、夏至、小暑、大暑而为夏之类。四时则合春夏秋冬而为一岁，皆各从其所旺
之时而主治之。木而火，火而土，土而金，金而水，水而木，五运之气，相为承袭，而皆治之。每终一岁之日，
周而复始，今岁之候如此，明岁之候亦然，帝言已知五运相袭而皆治之，终期之日周而复始，但五运者，地之
木火土金水，治政令于内者也。三阴三阳者，天之风热湿燥寒，治政令于外者也。故五运相袭而治者，其于三
阴三阳外治之候，如何合之？区言太极分为阴阳，阴阳分为五行，故五行一阴阳，阴阳一太极，彼五运乃天地
初分之气，而列之于五方者也。阴阳者，虽有三阴三阳之分，而天气运气地气举不能外之也，天干主于降，地
支主于升，而五运则主于升降，行于天地之间，乃谓之中运，是谓天地之道也。万物以之为纲纪，变化以之为
父母，生杀以之为本始，真有神明为之府也。盖万物初
生，谓之化，物之已极谓之变，阴阳莫测谓之圣，神用无方谓之神，由化与变，故万物无能逃五运阴阳，由圣
与神，故众妙无能出幽玄之理，物之生从于化，物之极由乎变，变化之相薄，茂败之所由也。又《五常政论》云∶
气始而生化，气散而有形，气布而蕃育，气终而象变其致一也。在天为玄，其理玄远，而玄之所生者为神。在
人为道，其性咸备，而道之所生者为智。在地为化，孕育万物，而化之所生者为五味。惟玄生神，而为风、为
热、为湿、为燥、为寒，此乃三阴三阳之气也。故风之气为木，热之气为火，湿之气为土，燥之气为金，寒之
气为水，而成五运之形，由是在天之气，与在地之形相感而化生万物也。然天地者，万物之上下。《五营运大
论》曰∶所谓上下者，岁上下见阴阳之所在也。左右者，阴阳之道路。《五营运大论》曰∶左右者，俱上见厥阴，
左少阴右太阳，见少阴，左太阴右厥阴，见太阴，左少阳右少阴，见少阳，左阳明右太阴，见阳明，左太阳右
少阳，见太阳，左厥阴右阳明，所谓面北而命其位，言其见也。帝曰∶何谓下？岐伯曰∶厥阴在上，则少阳在
下，左阳明右太阴，少阴在上，则阳明在下，左太阳右少阳，太阴在上，则太阳在下，左厥阴右阳明，少阳在
上，则厥阴在下，左少阴右太阳，阳明在上，则少阴在下，左太阴右厥阴，太阳在上，则太阴在下，左少阳右
少阴，所谓面南而命其位，言其见也。王注云∶面北者面向北而言之也。上，南也。下，北也。左，西也。右，
东也。主岁者，位在南，故面北而言其左右在下者，位在北，故面南而言其左右也。上，天位也。下，地位也。
面南，左东也，右西也，上下异而左右殊也。此在天三阴三阳之气，右旋于外，以加地也，水火者，阴阳之征
兆，金木者生成之终始，此在地五运之形，左转于内以临天也，天上之气有多少，地下之形有盛衰，故天上多
少之气，与地下盛衰之形相召，而损益彰，以为物极之变也，其气之多。与形之盛相召者，益益为变之盛也。气
之少与形之衰相召者，损损为变之虚也。盖物生之化者，天地之常，气在五运曰平，气在六气曰常化也。物极之
变者，天地之变，气在五运曰太过不及，在六气曰淫胜反胜相胜也。其变之盛者，则五运之太过，六气之淫胜
也，其变之虚者，则五运之不及，六气之反胜相胜也。凡此五运六气，所谓变化盛虚，本经后篇，千言万语，皆
所以发明此四者，学人当清心以究之也。五运气行各终期日，非独主时者，言木火土金水治政，各终一岁之期
日，不独治岁内六步之时令也。）帝曰∶何谓气有多少，形有盛衰？区曰∶阴阳之气各有多少，
故曰三阴三阳也。（由气有多少，故随其升降，分为二别也。阴阳之三也何谓？太阴为正阴，太阳为正阳，次
少者为少阴，次少者为少阳，又次为阳明，又次为厥阴。）形有盛衰，谓五行之治，各有太过不及也。
（气至不足，太过迎之，气至太过，不足随之，天地之气，
亏盈如此，故云形有盛衰也。）故其始也，有余而往，不足随之，不足而往，有余从之，知
迎知随，气可与期。（言亏盈无常，互有胜负耳。）应天为天符，承岁为岁直，三合为治。（应天，谓
木运之岁上见厥阴，火运之岁上见少阳、少阴，土运之岁上见太阴，金运之岁上见阳明，水运之岁上见太阳，此
五者天气下降，如合符运，故曰应天为天符也。承岁，谓木运之岁，岁当亥卯；火运之岁，岁当寅午；土运之岁，
岁当辰戌丑未；金运之岁，岁当巳酉；水运之岁，岁当申子，此五者岁之所直，故曰承岁为岁直也。三合，谓
水运之岁上见少阴，年辰临午；土运之岁，上见太阴，年辰临丑未；金运之岁，上见阳明，年辰临酉，此三者天
气，运气与年辰俱会，故云三合为治也。岁直亦曰岁位，三合亦为天符。《六微旨大论》曰∶天符岁会，曰太一天
符。谓天、运与岁俱会也。此承上文而明气有多少，形有盛衰之义，不外乎天气、地气、运气而已，阴阳之气
合有多少者，谓三阴三阳之气各分多少，阴多者为太阴正阴，次少者为少阴，而又次者为厥阴也。阳多者为太
阳正阳，次少者为少阳，而又次者为阳明也。形有盛衰，谓五行之治各有太过不及者也。五运之形，各有盛衰。土
有太少宫，金有太少商，水有太少羽，木有太少角，火有太少征，而太者太过，少者不及也。始，谓甲子岁也。
《六微旨大论》曰∶天气始于甲，地气始于子，子甲相合，命曰岁立。《运气全书》曰∶运有盛衰，气有虚实，更相
迎随，以司岁也。阳盛阴衰，如土运甲阳而己阴，阴虚阳实，如六气子实而丑虚，迎随如六十甲子，一阳一阴，
盛衰虚实，递相接送，以司岁次而推之以终。六甲故有余，已则不足，随不足，已则有余，从亦有岁运非有余
非不足者，盖以同天地之化也，若余已复余，少已复少，则天地之道变常，而灾害苛疾至矣。知其来而迎之，知
其往而随之，则岁气自可与期也。）
寒暑燥湿风火，天之阴阳也，三阴三阳上奉之。（太阳为寒，少阳为暑，阳明为燥，太阴为
湿，厥阴为风，少阴为火，皆其元在天，故曰天之阴阳也。）木火土金水火，地之阴阳也，生长化收
藏下应之。（木，初气也。火，二气也。相火，三气也。土，四气也。金，五气也。水，终气也。以其在地应天，
故云下应也。气在地，故曰地之阴阳也。）天以阳生阴长，地以阳杀阴藏。（生长者天之道，藏杀者地之道。
天阳主生，故以阳生阴长。地阴主杀，故以阳杀阴藏。天地虽高下不同，而各有阴阳之运用也。）天有阴阳，地
亦有阴阳。（天有阴故能下降，地有阳故能上腾，是以各有阴阳也。阴阳交泰，故变化由之成也。）木火土金
水火，地之阴阳也，生长化收藏。故阳中有阴，阴中有阳。（阴阳之气，极则过亢，故各兼之。
阳中兼阴，阴中兼阳。易之卦，离中虚，坎中满，此其
义象也。）所以欲知天地之阴阳者，应天之气，动而不息，故五岁而右迁，应地之气，静
而守位，故六期而环会，（天有六气，地有五位，天以六气临地，地以五位承天，盖以天气不加君火故也。
以六加五，则五岁而余一气，故迁一位。若以五承六，则常六岁乃备尽天元之气，故六年而环会，所谓周而复始
也。地气左行，往而不返，天气东转，常自火运数五岁已，其次气正当君火之上，法不加临，则右迁君火气上，
以临相火之上，故曰五岁而右迁也。由斯动静，上下相临，而天地万物之情，变化之机可见矣。）动静相召，
上下相临，阴阳相错，而变由生也。（天地之道，变化之微，其由是也。孔子曰∶天地设位，而易行
乎其中，此之谓也。上下相遘寒暑相临，气相得则和，不相得则病。又云∶上者右行，下者左行，左右周天，余
《天元纪大论》说：天有五行（金、木、水、火、土），统御五个方位，从而产生寒、暑、燥、湿、风六种气候；人有五脏（心、肝、脾、肺、肾），化生五气，从而产生喜、怒、思、忧、恐五种情志。（“御”，意为临御、统摄。“化”，意为生化。天真之气，无所不包，气象虽然不同，但相互参验对应是一致的。）经文说五运（五行之气的运行）相互承袭而各自治理其时令，到一个周期结束的日子，又周而复始地开始，这已经知道了，它如何与三阴三阳（少阴、太阴、厥阴；少阳、太阳、阳明）的候象结合起来呢？（“论”，指《六节藏象论》。“运”，指五行。顺应天的五运，各循环三百六十五日作为一个周期。所以说一个周期结束，又周而复始。因为六合与五数未能完全对应，所以提出这个问题。）
回答说：五运和阴阳，是天地运行的规律，万物的纲纪，变化的根源，生杀的根本起始，也是神明产生的府库，怎么可以不通晓呢！（“道”，指化生的规律。“纲纪”，指生长化成收藏的纲领。“父母”，指万物形体形成的先决条件。“本始”，指生杀都由此而产生。凡是有形体质禀受气机而不被五运阴阳所统摄的，是没有的。凡是造化没有穷尽，能成为万物生化原始原因的，是因为它们是神明孕育的结果。）所以事物初生叫做“化”，事物发展到极点叫做“变”，阴阳变化不可预测叫做“神”，神的作用没有固定模式叫做“圣”。（这是指变化、神圣的道理。化，是施予生化；变，是消散变换；神，是没有固定的期限；圣，是没有思虑。气施予生化所以叫生，气消散变换所以叫极，没有固定的期候所以叫神，没有思虑测量所以叫圣。由于化和变，所以万物无法逃脱五运阴阳的范畴；由于圣与神，所以各种奥妙都无法超出幽深玄妙的道理。）
变化发挥作用，在天表现为玄远（玄，深远，天道玄远，变化无穷），在人表现为道（道，是妙用的道理，经术政教教化，没有道就不能成就），在地表现为化（化，是生化，大地生养万物，土气孕育，形体质料才形成），化生五味（金石草木，根叶花实，酸苦甘淡辛咸，都是由化气所生，随季节而变化），道生智慧（智慧通达妙用，只有由道所生），玄生神（玄远幽深，所以产生神。神的作用，接触遇到玄妙相通，契合事物化成，没有不应验的）。
神在天表现为风（风，是教化的开始，天的使者，天的号令），在地表现为木（东方之化）；在天表现为热（应火之用），在地表现为火（南方之化）；在天表现为湿（应土之用），在地表现为土（中央之化）；在天表现为燥（应金之用），在地表现为金（西方之化）；在天表现为寒（应水之用），在地表现为水（北方之化）。神的作用，如上五种化生，木由风所生，火由热所炽盛，金由燥所激发，水由寒所资助，土由湿所保全，大概起初因这些而成立。虽然起初依靠它们化成，最终也依靠它们败散。难道只是五行独有这种情况吗！凡是因某种因素而成立的，最终也因该因素而散落。
所以在天表现为气，在地表现为形（气，指风热湿燥寒；形，指木火土金水），形与气相互感应而化生万物了。（这是造化生成的总纲。）然而天和地，是万物的上下。（天覆盖地承载，上下相临，万物化生，没有遗漏。所以万物自己生长，自己化育成就，自己充盈自己虚空，自己恢复自己变化。什么是变？是指生的气达到极点而重新开始化育。）左右，是阴阳运行的道路；（天有六气统御下方，地有五行奉承上方。当值年份的为上，主司天；承接年份的为下，主司地。不当值的年份，二气居右，向北运行旋转；二气居左，向南运行旋转。金木水火运，向北端正，常左变为右，右变为左，那么左者向南行，右者向北行而相反。）水火，是阴阳的征兆；（征，信也；兆，先也。用水火的寒热，彰显阴阳的先兆。）金木，是生成过程的终始。（木主发生应春天，春是生化之始；金主收敛应秋天，秋是成实之终。终始不息，其化常行，所以万物生长化成收藏由来已久。）
气有多有少，形有盛有衰，上下相互感召而损益就显著了。（气有多少，指天的阴阳三等，多少不同次序。形有盛衰，指五运之气，有过剩和不足。由于多少盛衰，天地相互感召，而阴阳损益昭然显著。）黄帝说：希望听听五运主治时令的情况？鬼臾区说：五气营运，各自完成一个周期日数，并不单独主治时令。（一运之日，终结三百六十五日四分之一才改变，不是单独主王时令。这里说五运在内治理政令，合于六气在外治理政令。五行，是金、木、水、火、土。在天则为天干之五行，如甲乙属木之类；在运则为气化之五行，如甲己化土之类；在中运则为甲己太宫少宫之类；在地则为地支之五行，如子丑寅卯之类；在岁气则为子午属少阴君火之类；所以天有五行生六气，天的六气又生在地有形之五行，无非是五行的奥妙。五位，是东西南北中央。寒暑燥湿风火，就是六气。五脏，是心肝脾肺肾。五气，是五脏之气。喜怒思忧恐，是五志。三阴，是少阴、太阴、厥阴。三阳，是少阳、太阳、阳明。天地初分之时，天分五气，地列五行，五行定位，布政于四方，五气分流散支于十干，当时黄气横于甲己，白气横于乙庚，黑气横于丙辛，青气横于丁壬，赤气横于戊癸，所以甲己应土运，乙庚应金运，丙辛应水运，丁壬应木运，戊癸应火运，天有此五行之气，以统御东西南北中央之五位，而寒暑燥湿风火由此产生，正称为六气，在人则有肝脾肺肾之五脏，以化五脏之气，而喜怒思忧恐之五志，由此产生。《六节脏象论》说：五日称为候，言五日就有一候，如立春初五日东风解冻之类。三候称为气，言半月有三候，则为一气，如立春正月节为一气之类。六气称为时，然六气则有三月而为一时，如立春、雨水、惊蛰、春分、清明、谷雨而为春，自立夏、小满、芒种、夏至、小暑、大暑而为夏之类。四时则合春夏秋冬而为一岁，皆各从其所旺之时而主治之。木而火，火而土，土而金，金而水，水而木，五运之气，相互承袭，而皆治之。每终结一岁之日，周而复始，今年之候如此，明年之候亦然，帝言已知五运相袭而皆治之，终结之日周而复始，但五运者，地之木火土金水，在内治理政令。三阴三阳者，天之风热湿燥寒，在外治理政令。所以五运相袭而治者，对于三阴三阳在外之候，如何结合？鬼臾区说太极分为阴阳，阴阳分为五行，所以五行一阴阳，阴阳一太极，那五运乃是天地初分之气，而排列于五方。阴阳者，虽有有三阴三阳之分，而天气运气地气都不能超出它，天干主降，地支主升，而五运则主升降，行于天地之间，称为中运，这就是天地之道。万物以此为纲纪，变化以此为父母，生杀以此为本始，真有神明作为府库。大概万物初生，称为化，物之已极称为变，阴阳莫测称为圣，神用无方称为神，由于化与变，所以万物无法逃脱五运阴阳，由于圣与神，所以众妙无法超出幽玄之理，物之生从于化，物之极由于变，变化之相薄，是茂败的原因。又《五常政大论》说：气始而生化，气散而有形，气布而蕃育，气终而象变，其致一也。在天为玄，其理玄远，而玄之所生者为神。在人为道，其性咸备，而道之所生者为智。在地为化，孕育万物，而化之所生者为五味。惟玄生神，而为风、为热、为湿、为燥、为寒，此乃三阴三阳之气。故风之气为木，热之气为火，湿之气为土，燥之气为金，寒之气为水，而成五运之形，由此在天之气，与在地之形相感而化生万物。然而天地者，万物之上下。《五营运大论》说：所谓上下者，岁上下见阴阳之所在也。左右者，阴阳之道路。《五营运大论》说：左右者，俱上见厥阴，左少阴右太阳，见少阴，左太阴右厥阴，见太阴，左少阳右少阴，见少阳，左阳明右太阴，见阳明，左太阳右少阳，见太阳，左厥阴右阳明，所谓面北而命其位，言其见也。黄帝说：什么叫下？岐伯说：厥阴在上，则少阳在下，左阳明右太阴，少阴在上，则阳明在下，左太阳右少阳，太阴在上，则太阳在下，左厥阴右阳明，少阳在上，则厥阴在下，左少阴右太阳，阳明在上，则少阴在下，左太阴右厥阴，太阳在上，则太阴在下，左少阳右少阴，所谓面南而命其位，言其见也。王冰注说：面北者面向北而言之也。上，南也。下，北也。左，西也。右，东也。主岁者，位在南，故面北而言其左右在下者，位在北，故面南而言其左右也。上，天位也。下，地位也。面南，左东也，右西也，上下异而左右殊也。此在天三阴三阳之气，右旋于外，以加地也，水火者，阴阳之征兆，金木者生成之终始，此在地五运之形，左转于内以临天也，天上之气有多少，地下之形有盛衰，故天上多少之气，与地下盛衰之形相召，而损益彰，以为物极之变也，其气之多。与形之盛相召者，益益为变之盛也。气之少与形之衰相召者，损损为变之虚也。盖物生之化者，天地之常，气在五运曰平，气在六气曰常化也。物极之变者，天地之变，气在五运曰太过不及，在六气曰淫胜反胜相胜也。其变之盛者，则五运之太过，六气之淫胜也，其变之虚者，则五运之不及，六气之反胜相胜也。凡此五运六气，所谓变化盛虚，本经后篇，千言万语，皆所以发明此四者，学人当清心以究之也。五运气行各终期日，非独主时者，言木火土金水治政，各终一岁之期日，不独治岁内六步之时令也。）
黄帝说：什么叫气有多少，形有盛衰？鬼臾区说：阴阳之气各有多有少，所以叫三阴三阳。（由于气有多有少，所以随其升降，分为两类。阴阳之三是什么？太阴为正阴，太阳为正阳，其次少者为少阴，其次少者为少阳，又次为阳明，又次为厥阴。）形有盛衰，指五行之治，各有太过和不足。（气至不足，太过迎之，气至太过，不足随之，天地之气，亏盈如此，所以说形有盛衰。）所以开始时，有余而往，不足随之，不足而往，有余从之，知道迎接知道跟随，气就可以预测了。（言亏盈无常，互有胜负耳。）应天为天符，承岁为岁直，三合为治。（应天，指木运之岁上见厥阴，火运之岁上见少阳、少阴，土运之岁上见太阴，金运之岁上见阳明，水运之岁上见太阳，这五种天气下降，如合符运，所以叫应天为天符。承岁，指木运之岁，岁当亥卯；火运之岁，岁当寅午；土运之岁，岁当辰戌丑未；金运之岁，岁当巳酉；水运之岁，岁当申子，这五种岁之所直，所以叫承岁为岁直。三合，指水运之岁上见少阴，年辰临午；土运之岁，上见太阴，年辰临丑未；金运之岁，上见阳明，年辰临酉，这三种天气，运气与年辰俱会，所以云三合为治。岁直亦叫岁位，三合也叫天符。《六微旨大论》说：天符岁会，叫太一天符。谓天、运与岁俱会也。这是承接上文而明气有多少，形有盛衰之义，不外乎天气、地气、运气而已，阴阳之气合有多少者，谓三阴三阳之气各分多少，阴多者为太阴正阴，次少者为少阴，而又次者为厥阴也。阳多者为太阳正阳，次少者为少阳，而又次者为阳明也。形有盛衰，谓五行之治各有太过不及者也。五运之形，各有盛衰。土有太少宫，金有太少商，水有太少羽，木有太少角，火有太少征，而太者太过，少者不及也。始，指甲子岁也。《六微旨大论》说：天气始于甲，地气始于子，子甲相合，命曰岁立。《运气全书》说：运有盛衰，气有虚实，更相迎随，以司岁也。阳盛阴衰，如土运甲阳而己阴，阴虚阳实，如六气子实而丑虚，迎随如六十甲子，一阳一阴，盛衰虚实，递相接送，以司岁次而推之以终。六甲故有余，已则不足，随不足，已则有余，从亦有岁运非有余非不足者，盖以同天地之化也，若余已复余，少已复少，则天地之道变常，而灾害苛疾至矣。知其来而迎之，知其往而随之，则岁气自可与期也。）
寒暑燥湿风火，是天的阴阳，三阴三阳上奉承它。（太阳为寒，少阳为暑，阳明为燥，太阴为湿，厥阴为风，少阴为火，都是它们的本源在天，所以叫天之阴阳。）木火土金水火，是地的阴阳，生长化收藏下应承它。（木，初气也。火，二气也。相火，三气也。土，四气也。金，五气也。水，终气也。因为它在地应天，所以云下应。气在地，所以叫地之阴阳。）天以阳生阴长，地以阳杀阴藏。（生长是天之道，藏杀是地之道。天阳主生，所以以阳生阴长。地阴主杀，所以以阳杀阴藏。天地虽高下不同，而各有阴阳的运用。）天有阴阳，地也有阴阳。（天有阴故能下降，地有阳故能上腾，是以各有阴阳。阴阳交泰，所以变化由之而成。）木火土金水火，是地的阴阳，生长化收藏。所以阳中有阴，阴中有阳。（阴阳之气，极则过亢，所以各兼之。阳中兼阴，阴中兼阳。易之卦，离中虚，坎中满，这是其义象。）
所以想要了解天地之阴阳，应天之气，动而不息，所以五年向右迁移，应地之气，静而守位，所以六年而环会，（天有六气，地有五位，天以六气临地，地以五位承天，大概因为天气不加君火。以六加五，则五年而余一气，所以迁一位。若以五承六，则常六年乃备尽天元之气，所以六年而环会，所谓周而复始。地气左行，往而不返，天气东转，常自火运数五年已，其次气正当君火之上，法不加临，则右迁君火气上，以临相火之上，所以叫五年而右迁。由此动静，上下相临，而天地万物之情，变化之机可见。）动静相互感召，上下相临，阴阳交错，而变化由此产生。（天地之道，变化之微，由此而来。孔子说：天地设位，而易行乎其中，说的就是这个。上下相遘寒暑相临，气相得则和，不相得则病。又说：上者右行，下者左行，左右周天，余……）
The *Tianyuan Ji Dalun* (Great Discourse on the Great Origin of Heaven) states: Heaven possesses the Five Elements (Metal, Wood, Water, Fire, Earth), which govern the five directions, thereby generating the six climatic factors: Cold (Han), Summer-heat (Shu), Dryness (Zao), Dampness (Shi), and Wind (Feng). Humans possess the Five Zang Organs (Heart, Liver, Spleen, Lung, Kidney), which transform into the Five Qi, thereby generating the Five Emotions: Joy (Xi), Anger (Nu), Pensiveness (Si), Worry (You), and Fear (Kong). ("Yu" means to govern or oversee. "Hua" means transformation and generation. The True Heavenly Qi is all-encompassing; although the phenomena differ, they correspond with each other.) The classic states that the Five Movements (Yun, the movement of the Five Elements) succeed one another and govern their respective seasons. At the end of a cycle, they begin again in a continuous loop. This is already understood. How does this combine with the patterns of the Three Yin and Three Yang (Shaoyin, Taiyin, Jueyin; Shaoyang, Taiyang, Yangming)? ("Lun" refers to the *Liu Jie Zang Xiang Lun*. "Yun" refers to the Five Elements. Responding to Heaven's Five Movements, each completes a cycle of 365 and a quarter days as a period. Hence it is said that at the end of the period, it starts anew. Because the number six (Heavenly Stems/Earthly Branches combinations) and five do not perfectly align, the question is raised.)
The answer is: The Five Movements and Yin-Yang are the Way of Heaven and Earth, the guidelines for all things, the parents of change, the root and beginning of life and death, and the residence of spiritual illumination. How could one fail to understand them? ("Dao" refers to the way of transformation and generation. "Gangji" refers to the guidelines of growth, transformation, maturation, and storage. "Parents" refers to what precedes the formation of things. "Ben shi" refers to the origin from which life and death arise. There is nothing with form and qi that is not governed by the Five Movements and Yin-Yang. Whatever causes creation to be inexhaustible and serves as the original source of generation for all things is because they are nurtured by spiritual illumination.) Therefore, the birth of things is called "Hua" (Transformation); when things reach their extreme, it is called "Bian" (Change); the unpredictability of Yin-Yang is called "Shen" (Spirit/Mystery); and the unbounded application of Spirit is called "Sheng" (Sage). (This refers to the Dao of change and divinity. Hua is the bestowal of generation; Bian is dispersion and alteration; Shen has no fixed schedule; Sheng involves no deliberate calculation. When Qi bestows generation, it is called birth; when Qi disperses and alters, it is called the extreme; having no fixed schedule is called Shen; having no calculable limit is called Sheng. Due to Hua and Bian, all things cannot escape the scope of the Five Movements and Yin-Yang. Due to Sheng and Shen, all wonders cannot transcend the profound and mysterious principles.)
When change exerts its function, in Heaven it appears as Profound Mystery (Xuan, meaning distant; the Way of Heaven is profound and distant, with infinite changes); in Humans it appears as Dao (the Dao of subtle efficacy; without Dao, arts, governance, and education cannot be accomplished); in Earth it appears as Transformation (Hua, meaning biological generation; Earth generates all things, and through the nurturing of Earth Qi, forms and substances are established). Transformation generates the Five Flavors (Acid, Bitter, Sweet, Pungent, Salty, and Bland derived from minerals, plants, roots, leaves, flowers, and fruits, generated by transformation Qi according to the seasons). Dao generates Wisdom (Wisdom penetrates subtle efficacy, born only from Dao). Profound Mystery generates Spirit (Profound and deep, thus generating Spirit. The function of Spirit encounters the mysterious, conforms to things' transformation, and responds to everything).
Spirit in Heaven manifests as Wind (Wind is the beginning of teaching, the messenger of Heaven, the decree of Heaven); on Earth it manifests as Wood (Transformation of the East). In Heaven it manifests as Heat (Responding to the function of Fire); on Earth it manifests as Fire (Transformation of the South). In Heaven it manifests as Dampness (Responding to the function of Earth); on Earth it manifests as Earth (Transformation of the Center). In Heaven it manifests as Dryness (Responding to the function of Metal); on Earth it manifests as Metal (Transformation of the West). In Heaven it manifests as Cold (Responding to the function of Water); on Earth it manifests as Water (Transformation of the North). The function of Spirit, as seen in these five transformations: Wood is generated by Wind, Fire is ignited by Heat, Metal is stimulated by Dryness, Water is supported by Cold, and Earth is sustained by Dampness. Initially, they are established due to these causes. Although initially formed by them, they ultimately dissipate due to them. Is this unique to the Five Elements? Everything established by a cause is eventually dispersed by that same cause.
Therefore, in Heaven there is Qi (referring to Wind, Heat, Dampness, Dryness, Cold), and on Earth there is Form (referring to Wood, Fire, Earth, Metal, Water). Form and Qi interact to generate all things. This is the great record of creation. Heaven and Earth are the upper and lower bounds of all things. Heaven covers and Earth carries; their interaction allows all things to be generated without omission. Thus, things grow, transform, mature, fill, empty, recover, and change by themselves. What is change? It is when the Qi of birth reaches its limit and begins transformation anew. Left and Right are the pathways of Yin and Yang. (Heaven has Six Qi governing below; Earth has Five Elements offering above. The year in charge is Upper, governing Tian (Heaven); the following year is Lower, governing Di (Earth). Years not in charge have two Qi on the right moving northward rotation, and two Qi on the left moving southward rotation. Metal, Wood, Water, Fire rotate northward to correct positions; Left becomes Right, Right becomes Left, so Left moves South and Right moves North, reversing direction.) Water and Fire are the omens/signs of Yin and Yang. (Zheng means evidence/trust; Zhao means omen/presage. Using the cold and heat of Water and Fire to reveal the prior signs of Yin and Yang.) Metal and Wood are the beginning and end of generation and completion. (Wood governs initiation corresponding to Spring, the start of generation; Metal governs harvesting corresponding to Autumn, the end of fruition. Beginning and end never cease, their transformation constantly flows, so the growth, transformation, maturation, and storage of all things have existed for a long time.)
Qi has varying degrees of abundance and scarcity; Form has phases of prosperity and decline. Upper and Lower call to each other, making gain and loss manifest. (Varying degrees of Qi refer to the three grades of Heaven's Yin and Yang, differing in quantity and order. Prosperity and decline of Form refer to the excess and deficiency of the Five Movements. Due to these differences, Heaven and Earth interact, making the gain and loss of Yin and Yang clearly evident.) The Emperor said: I wish to hear about the Five Movements governing the seasons. Gui Yuqu said: The Five Qi circulate, each completing its period of days; they do not solely govern specific seasonal periods. (One movement lasts 365 and a quarter days before changing; it does not solely rule the season. This speaks of the Five Movements governing internally, harmonizing with the Six Qi governing externally. The Five Elements are Metal, Wood, Water, Fire, Earth. In Heaven, they are the Heavenly Stems' Five Elements (e.g., Jia/Yi belong to Wood); in Movement, they are the Qi-transforming Five Elements (e.g., Jia/Ji transform to Earth); in Central Movement, they are Tai Gong/Shao Gong (e.g., Jia/Ji); on Earth, they are the Earthly Branches' Five Elements (e.g., Zi/Chou/Yin/Mao); in Annual Qi, they are Zi/Wu belonging to Shaoyin Jun Huo. Thus, Heaven's Five Elements generate the Six Qi, and Heaven's Six Qi generate the earthly Five Elements of form. All are but the subtlety of the Five Elements. The Five Positions are East, West, South, North, and Center. Cold, Summer-heat, Dryness, Dampness, Wind, and Fire are the Six Qi. The Five Zang Organs are Heart, Liver, Spleen, Lung, Kidney. The Five Qi are the Qi of the Five Zang Organs. The Five Emotions are Joy, Anger, Pensiveness, Worry, Fear. The Three Yin are Shaoyin, Taiyin, Jueyin. The Three Yang are Shaoyang, Taiyang, Yangming. At the beginning of Heaven and Earth, Heaven divided into Five Qi, Earth arranged Five Elements. Five Elements took position, distributing governance to the four directions; Five Qi flowed and branched into the Ten Heavenly Stems. At that time, Yellow Qi crossed Jia/Ji, White Qi crossed Yi/Geng, Black Qi crossed Bing/Xin, Green Qi crossed Ding/Ren, Red Qi crossed Wu/Gui. Thus, Jia/Ji correspond to Earth Movement, Yi/Geng to Metal Movement, Bing/Xin to Water Movement, Ding/Ren to Wood Movement, Wu/Gui to Fire Movement. Heaven has these Five Elements of Qi to govern the Five Positions of East, West, South, North, Center, from which Cold, Summer-heat, Dryness, Dampness, Wind, and Fire arise, correctly called the Six Qi. In humans, there are the Five Zang Organs (Liver, Heart, Spleen, Lung, Kidney) transforming Five Zang Qi, from which the Five Emotions (Joy, Anger, Pensiveness, Worry, Fear) arise. The *Liu Jie Zang Xiang Lun* says: Five days constitute a Hou (term/climate). Every five days there is one Hou, e.g., on the fifth day of Lichun, the east wind thaws ice. Three Hous constitute a Qi (Solar Term). Half a month has three Hous, constituting one Qi, e.g., the first solar term of the first lunar month is one Qi. Six Qis constitute a Shi (Season). Six Qis make up three months per season, e.g., Lichun, Yushui, Jingzhe, Chunfen, Qingming, Guyu constitute Spring; Lixia, Xiaoman, Mangzhong, Xiazhi, Xiaoshu, Dashu constitute Summer. Four Seasons combine Spring, Summer, Autumn, Winter into one year, each ruling during its prosperous time. Wood leads to Fire, Fire to Earth, Earth to Metal, Metal to Water, Water to Wood. The Qi of the Five Movements succeeds one another and governs. Each year ends, and it starts anew. This year's Hou is like this; next year's Hou is the same. The Emperor knows the Five Movements succeed and govern, ending their period and restarting. But the Five Movements are the Earth's Wood, Fire, Earth, Metal, Water governing internally. The Three Yin and Three Yang are Heaven's Wind, Heat, Dampness, Dryness, Cold governing externally. So how do the succeeding Five Movements combine with the external patterns of the Three Yin and Three Yang? Gui Yuqu said: Taiji divides into Yin and Yang; Yin and Yang divide into Five Elements. Thus, Five Elements are One Yin-Yang; Yin-Yang is One Taiji. Those Five Movements are the Qi of Heaven and Earth's initial division, arranged in the Five Directions. Yin and Yang, though divided into Three Yin and Three Yang, cannot be excluded by Heaven's Qi, Movement Qi, or Earth's Qi. Heavenly Stems govern descent; Earthly Branches govern ascent; Five Movements govern both ascent and descent, moving between Heaven and Earth, called Central Movement. This is the Way of Heaven and Earth. All things take it as their guideline, change takes it as parent, life and death take it as root, and truly have Spirit as their residence. Generally, when things are born, it is called Hua; when things reach their extreme, it is called Bian. Unpredictable Yin and Yang is called Sheng (Note: Text says Sheng here, likely typo for Shen or vice versa based on context, but translating as Sage/Spirit per text flow); unbounded Spirit use is called Shen. Due to Hua and Bian, all things cannot escape Five Movements and Yin-Yang. Due to Sheng and Shen, all wonders cannot exit profound mystery. Things' birth follows Hua; things' extreme follows Bian. The clash of Hua and Bian is the cause of flourishing and decay. Also, the *Wu Chang Zheng Da Lun* says: Qi begins and transforms; Qi disperses and forms; Qi spreads and multiplies; Qi ends and images change. Their essence is one. In Heaven it is Profound Mystery; its principle is distant, and what Mystery generates is Spirit. In Humans it is Dao; its nature is complete, and what Dao generates is Wisdom. On Earth it is Transformation; nurturing all things, and what Transformation generates is the Five Flavors. Only Mystery generates Spirit, becoming Wind, Heat, Dampness, Dryness, Cold—these are the Qi of Three Yin and Three Yang. Thus, Wind's Qi becomes Wood, Heat's Qi becomes Fire, Dampness's Qi becomes Earth, Dryness's Qi becomes Metal, Cold's Qi becomes Water, forming the shapes of the Five Movements. Thus, Heaven's Qi and Earth's Form interact to generate all things. Heaven and Earth are the upper and lower of all things. The *Wu Yun Ying Da Lun* says: What is called Upper and Lower is where Yin and Yang appear in the annual Upper and Lower positions. Left and Right are the pathways of Yin and Yang. The *Wu Yun Ying Da Lun* says: Left and Right: Seeing Jueyin at the top, Left is Shaoyin, Right is Taiyang. Seeing Shaoyin at the top, Left is Taiyin, Right is Jueyin. Seeing Taiyin at the top, Left is Shaoyang, Right is Shaoyin. Seeing Shaoyang at the top, Left is Yangming, Right is Taiyin. Seeing Yangming at the top, Left is Taiyang, Right is Shaoyin. Seeing Taiyang at the top, Left is Jueyin, Right is Yangming. This is called facing North to assign positions, referring to what is seen. The Emperor asked: What is Lower? Qibo said: If Jueyin is Upper, then Shaoyang is Lower, Left is Yangming, Right is Taiyin. If Shaoyin is Upper, then Yangming is Lower, Left is Taiyang, Right is Shaoyin. If Taiyin is Upper, then Taiyang is Lower, Left is Jueyin, Right is Yangming. If Shaoyang is Upper, then Jueyin is Lower, Left is Shaoyin, Right is Taiyang. If Yangming is Upper, then Shaoyin is Lower, Left is Taiyin, Right is Jueyin. If Taiyang is Upper, then Taiyin is Lower, Left is Shaoyang, Right is Shaoyin. This is called facing South to assign positions, referring to what is seen. Wang Bing's commentary says: Facing North means speaking while facing North. Upper is South. Lower is North. Left is West. Right is East. The ruler of the year is positioned in the South, so facing North to speak of Left and Right. The Lower is positioned in the North, so facing South to speak of Left and Right. Upper is Heaven's position. Lower is Earth's position. Facing South, Left is East, Right is West. Upper and Lower differ, and Left and Right vary. This Heaven's Three Yin and Three Yang Qi rotates clockwise outside to add to Earth. Water and Fire are the signs of Yin and Yang; Metal and Wood are the beginning and end of generation. These Earth's Five Movements of Form rotate counter-clockwise inside to approach Heaven. Heaven's Qi has abundance and scarcity; Earth's Form has prosperity and decline. Thus, Heaven's abundant/scare Qi and Earth's prosperous/declining Form call to each other, making gain and loss manifest, causing the change of extremes. Abundant Qi calling with Prosperous Form results in excessive gain leading to vigorous change. Scarce Qi calling with Declining Form results in excessive loss leading to deficient change. The transformation of birth is Heaven and Earth's constant state; Qi in Five Movements is called Ping (Balanced); Qi in Six Qi is called Chang Hua (Normal Transformation). The change of extremes is Heaven and Earth's variation; Qi in Five Movements is called Tai Guo/Bu Ji (Excess/Deficiency); Qi in Six Qi is called Yin Sheng/Fan Sheng/Xiang Sheng (Overacting/Counter-acting/Mutual Overcoming). The vigorous change is Five Movements' Excess and Six Qi's Overacting. The deficient change is Five Movements' Deficiency and Six Qi's Counter-acting/Mutual Overcoming. All these Five Movements and Six Qi, regarding vigorous/deficient change, the subsequent chapters of this classic discuss extensively to elucidate these four aspects. Students should clear their minds to investigate them. The Five Movements' Qi runs each completing its period, not solely governing seasons, means Wood, Fire, Earth, Metal, Water govern, each completing a year's period, not just governing the six steps within the year.)
The Emperor asked: What is meant by Qi having abundance/scarcity and Form having prosperity/decline? Gui Yuqu said: Yin and Yang Qi each have varying amounts, hence called Three Yin and Three Yang. (Due to varying amounts of Qi, they divide into two categories according to their ascent and descent. What are the Three Yin and Yang? Taiyin is Correct Yin; Taiyang is Correct Yang; the next lesser is Shaoyin; the next lesser is Shaoyang; next is Yangming; next is Jueyin.) Form having prosperity and decline refers to the governance of the Five Elements, each having excess and deficiency. (When Qi arrives insufficient, Excess meets it; when Qi arrives excessive, Deficiency follows it. Heaven and Earth's Qi fill and empty thus, hence saying Form has prosperity and decline.) Therefore, at the beginning, if there is surplus going forward, deficiency follows; if there is deficiency going forward, surplus follows. Knowing to meet and knowing to follow, Qi can be predicted. (Meaning filling and emptying are not constant; victory and defeat alternate.) Responding to Heaven makes it Tian Fu (Heavenly符/Token);承岁 (Inheriting the Year) makes it Sui Zhi (Year Direct); Three Combinations make it Zhi (Governance). (Responding to Heaven: In years of Wood Movement, Jueyin is seen Above; in Fire Movement years, Shaoyang/Shaoyin are seen Above; in Earth Movement years, Taiyin is seen Above; in Metal Movement years, Yangming is seen Above; in Water Movement years, Taiyang is seen Above. In these five cases, Heaven's Qi descends, matching the Movement like a token, hence called Responding to Heaven makes Tian Fu. Inheriting the Year: In Wood Movement years, the year corresponds to Hai/Mao; in Fire Movement years, Yin/Wu; in Earth Movement years, Chen/Xu/Chou/Wei; in Metal Movement years, Si/You; in Water Movement years, Shen/Zi. In these five cases, the Year's direct position, hence called Inheriting the Year makes Sui Zhi. Three Combinations: In Water Movement years, Shaoyin is seen Above, Year Branch is Wu; in Earth Movement years, Taiyin is seen Above, Year Branch is Chou/Wei; in Metal Movement years, Yangming is seen Above, Year Branch is You. In these three cases, Heaven's Qi, Movement Qi, and Year Branch converge, hence called Three Combinations make Governance. Sui Zhi is also called Sui Wei; Three Combinations is also called Tian Fu. The *Liu Wei Zhi Da Lun* says: Tian Fu and Sui Hui are called Tai Yi Tian Fu. Meaning Heaven, Movement, and Year converge. This continues the previous text to explain Qi having abundance/scarcity and Form having prosperity/decline, nothing outside Heaven's Qi, Earth's Qi, and Movement Qi. Yin and Yang Qi combining abundance/scarcity means Three Yin and Three Yang Qi each divide into amounts. More Yin is Taiyin Correct Yin; less is Shaoyin; even less is Jueyin. More Yang is Taiyang Correct Yang; less is Shaoyang; even less is Yangming. Form having prosperity/decline means Five Elements' governance each has excess/deficiency. Five Movements' Forms each have prosperity/decline. Earth has Tai/Shao Gong; Metal has Tai/Shao Shang; Water has Tai/Shao Yu; Wood has Tai/Shao Jue; Fire has Tai/Shao Zhi. Tai means Excess; Shao means Deficiency. Shi refers to the Jia Zi year. The *Liu Wei Zhi Da Lun* says: Heaven's Qi starts with Jia; Earth's Qi starts with Zi. Zi and Jia combine, named Sui Li (Establishment of Year). The *Yun Qi Quan Shu* says: Movements have prosperity/decline; Qi has emptiness/fullness, mutually meeting and following to govern the year. Yang Prosperous Yin Decline, like Earth Movement Jia (Yang) and Ji (Yin); Yin Empty Yang Full, like Six Qi Zi (Full) and Chou (Empty). Meeting and following like the sixty Jia Zi cycles, one Yang one Yin, prosperity/decline, emptiness/fullness, successively receiving and sending to govern year sequences and deduce to the end. Six Jia therefore have surplus; Ji then has deficiency. Following deficiency, Ji then has surplus. From this, there are also Year Movements neither surplus nor deficiency, essentially conforming to Heaven and Earth's transformation. If surplus repeats surplus, and little repeats little, then Heaven and Earth's Way changes from normal, and disasters/severe diseases arrive. Knowing their coming and meeting them, knowing their going and following them, then Year Qi can naturally be predicted.)
Cold, Summer-heat, Dryness, Dampness, Wind, Fire are Heaven's Yin and Yang, served by Three Yin and Three Yang Above. (Taiyang is Cold; Shaoyang is Summer-heat; Yangming is Dryness; Taiyin is Dampness; Jueyin is Wind; Shaoyin is Fire. All originate in Heaven, hence called Heaven's Yin and Yang.) Wood, Fire, Earth, Metal, Water, Fire are Earth's Yin and Yang, responded to by Growth, Transformation, Maturation, Harvest, Storage Below. (Wood is First Qi; Fire is Second Qi; Minister Fire is Third Qi; Earth is Fourth Qi; Metal is Fifth Qi; Water is Final Qi. Because it is on Earth responding to Heaven, it is said to respond Below. Qi is on Earth, hence called Earth's Yin and Yang.) Heaven uses Yang to generate and Yin to grow; Earth uses Yang to kill and Yin to store. (Growth and expansion is Heaven's Way; Storage and killing is Earth's Way. Heaven's Yang governs generation, hence using Yang to generate and Yin to grow. Earth's Yin governs killing, hence using Yang to kill and Yin to store. Though Heaven and Earth differ in height, each has its own operation of Yin and Yang.) Heaven has Yin and Yang; Earth also has Yin and Yang. (Heaven has Yin so it can descend; Earth has Yang so it can ascend, thus each has Yin and Yang. Yin and Yang intersect and harmonize, so transformation is achieved.) Wood, Fire, Earth, Metal, Water, Fire are Earth's Yin and Yang, Growth, Transformation, Maturation, Harvest, Storage. Thus, Yang contains Yin, and Yin contains Yang. (Yin and Yang Qi, when extreme, become hyperactive, thus each includes the other. Yang includes Yin; Yin includes Yang. In the I Ching hexagrams, Li (Fire) is hollow in the middle; Kan (Water) is full in the middle; this illustrates the meaning.)
Therefore, to know Heaven and Earth's Yin and Yang: Qi responding to Heaven moves and does not rest, hence it shifts right every five years. Qi responding to Earth is still and holds its position, hence it circles back every six years. (Heaven has Six Qi; Earth has Five Positions. Heaven's Six Qi descend upon Earth; Earth's Five Positions receive Heaven. This is because Heaven's Qi does not directly apply to Jun Huo (Ruler Fire). Adding six to five leaves a remainder of one Qi after five years, hence shifting one position. If five receives six, it takes six years to fully exhaust Heaven's Yuan Qi, hence circling back in six years, called starting anew. Earth's Qi moves left, going and not returning; Heaven's Qi turns east. Counting from Fire Movement, after five years, the next Qi is exactly above Jun Huo. By law, it does not directly apply, so it shifts right above Jun Huo to apply above Minister Fire, hence called shifting right every five years. Through this movement and stillness, Upper and Lower approach each other, and the condition of Heaven, Earth, and all things, and the mechanism of change, can be seen.) Movement and Stillness call to each other; Upper and Lower approach each other; Yin and Yang interlace; and change arises from this. (The Way of Heaven and Earth, the subtlety of change, comes from this. Confucius said: Heaven and Earth set their positions, and Yi operates within them. This is what is meant. Upper and Lower meet, Cold and Summer-heat approach; if Qi matches, there is harmony; if not, there is disease. Also said: Upper moves right; Lower moves left; Left and Right circle the heavens...)