（《素问·六元正纪大论》）
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。（六阳年谓之太，六阴年谓之少。
太者气盈，故徐而常。少者气虚，故暴而亡。如前章六十年运气之纪，凡六太之年止言正化，而六少之年则有邪化。正
以不及之年乃有胜气，有胜则有复，胜复之气皆非本年之正化，必乘虚而后至，故其为病反甚也。愚按∶人之死生，全
以正气为主。正气强，邪虽盛者必无害，正气弱，邪虽微者亦可忧，故欲察病之安危者，但察正气则吉凶可判矣。观此
云太者徐而常，少者暴而亡，此正盈虚之理也。故凡气运 盈者，人气亦盈，其为病则有余，有余之病反徐而微，以其正
气盛也。气运虚者，人气亦虚，其为病则不足，不足之病必暴而甚，以其本气亏也。设不明邪正盈虚之道而攻补倒施，
多致气脱暴亡，是不知太者之易与而少者之可畏也。）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。（天气即司天，地气即在泉，运即岁运。岁运居上下之中，气交之分，故天气欲降，
则运必先之而降，地气欲升，则运必先之而升也。）恶所不胜，归所同和，随运归从而生其病也。（此亦言中运也。如以
木运而遇燥金司其天地，是为不胜则恶之。遇水火司其天地，是为同和则归之。不胜者受其制，同和者助其胜，皆能为
病，故曰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，（上胜者，司天之气有余也，上有余则气降
而下。下胜者，在泉之气有余也，下有余则气迁而上。此即上文天气不足、地气随之、地气不足、天气随之之谓。）胜多
少而差其分，（胜多少，言气之微甚也。胜微则迁降少，胜多则迁降多，胜有多少，则气交之变有多寡之差分矣。）微者
小差，甚者大差，甚则位易气交，易则大变生而病作矣。（小差则小变，大差则大变，甚则上下之位，易于气交之际，运
居其中而常先之，故易则大变生、民病作矣。）《大要》曰∶甚纪五分，微纪七分，其差可见。此之谓也。（甚纪五分，胜
气居其半也。微纪七分，胜止十之三也。此天地盈虚之数有大差小差之分，故变病亦有微甚。）
（出自《素问·六元正纪大论》）
黄帝问道：六个方位的客气，其盈虚变化是怎样的？岐伯回答说：太过与不及是不同的。太过的客气到来缓慢而持久，不及的客气到来急骤而短暂。（所谓“太”，指阳年；所谓“少”，指阴年。太过的年份气机充盈，所以来得慢且持久；不及的年份气机虚弱，所以来得急且短暂。如前章所述六十年的运气规律，凡是六个太过的年份只谈论正常的气候变化，而六个不及的年份则会出现异常的气候变化。这是因为不及的年份会有胜气产生，有胜气就会有复气，胜气和复气都不是本年的正常气候变化，它们必定趁着虚弱的时机才到达，所以由此引发的疾病反而更严重。我按语道：人的生死，完全取决于正气。正气强盛，即使邪气旺盛也必然无害；正气虚弱，即使邪气微弱也值得担忧。所以想要观察疾病的安危，只要考察正气，吉凶就可以判断了。看这里说太过的客气缓慢而持久，不及的客气急骤而短暂，这正是盈虚的道理。凡是运气充盈的年份，人气也充盈，所发生的疾病属于有余，有余的疾病反而发病缓慢且症状轻微，因为正气旺盛。凡是运气虚弱的年份，人气也虚弱，所发生的疾病属于不足，不足的疾病必定发病急骤且症状严重，因为本气亏损。如果不明白邪正盈虚的道理而错误地施用攻补之法，多会导致气脱暴亡，这是不知道太过的病容易对付而不及的病令人畏惧。）
黄帝又问道：天地之气，其盈虚变化是怎样的？岐伯回答说：天气不足时，地气会随之变化；地气不足时，天气会随之变化，岁运居于天地之中而常常先于天地之气发生变化。（天气即司天之气，地气即在泉之气，运即岁运。岁运居于上下天地之间的气交之分，所以天气想要下降，岁运就会先于它下降；地气想要上升，岁运就会先于它上升。）厌恶其所不胜之气，归附与其同和之气，随着岁运的归附从而产生疾病。（这也是在讲中运。比如以木运为主，遇到燥金司天或在泉，这就是遇到了所不胜之气，因此厌恶它。遇到火或水司天或在泉，这就是遇到了同和之气，因此归附它。遇到所不胜之气会受到克制，遇到同和之气会得到帮助，这两种情况都能导致疾病，所以说随着岁运的归附从而产生疾病。）所以，上位的胜气（司天）过盛，则天气下降而下临；下位的胜气（在泉）过盛，则地气迁动而上行。（上位胜气，是指司天之气有余。上位有余，则气机下降而下临。下位胜气，是指在泉之气有余。下位有余，则气机迁动而上行。这就是上文所说的天气不足地气随之、地气不足天气随之的意思。）根据胜气的多少来推算其差异的程度，（胜气多少，是指气机的微甚程度。胜气微弱，则迁降的变化小；胜气强盛，则迁降的变化大。胜气有多少之分，那么气交的变化也就有多寡的差异。）变化微小的只有小的偏差，变化严重的则有大的偏差，如果非常严重，就会导致位置改变、气交紊乱，位置改变就会产生巨大的变异，从而引发疾病。（小的偏差引起小的变异，大的偏差引起大的变异。如果非常严重，上下之位会在气交之际发生交换，岁运居于其中并常常先于变化，所以位置改变就会产生巨大变异，百姓就会患病。）《大要》说：严重的偏差占五分，轻微的偏差占七分，这种差异是可以看到的。说的就是这种情况。（严重的偏差占五分，是指胜气占据了一半。轻微的偏差占七分，是指胜气只占十分之三。这是天地盈虚之数有大差和小差之分，所以病变也有轻微和严重的区别。）
(From "Suwen: The Great Treatise on the Six Sources and Correct Ordinances")
The Yellow Emperor asked, "How do the excesses and deficiencies of the Qi in the six positions manifest?" Qibo replied, "Excess (Tai) and deficiency (Shao) are different. The arrival of Excess is slow and enduring, while the arrival of Deficiency is sudden and fleeting. (Yang years are called Tai/Excess; Yin years are called Shao/Deficiency. In Tai years, Qi is abundant, hence it arrives slowly and endures. In Shao years, Qi is deficient, hence it arrives suddenly and vanishes quickly. As mentioned in the previous chapter regarding the sixty-year cycle of Yunqi, for the six Tai years, only normal transformations are discussed, whereas for the six Shao years, abnormal transformations occur. This is because in years of deficiency, there is a victorious Qi (Sheng Qi). Where there is victory, there is also a retaliatory Qi (Fu Qi). Neither the victorious nor the retaliatory Qi constitutes the normal transformation of that year; they must arrive taking advantage of the deficiency, thus causing diseases that are often more severe. My commentary: Human life and death depend entirely on Zheng Qi (Upright Qi). If Zheng Qi is strong, even excessive Xie Qi (Evil Qi) will cause no harm; if Zheng Qi is weak, even slight Xie Qi is a cause for concern. Therefore, to ascertain the safety or danger of a disease, one need only examine Zheng Qi, and the auspiciousness or inauspiciousness can be judged. The statement here that 'Excess is slow and enduring, Deficiency is sudden and fleeting' illustrates the principle of excess and deficiency. When Yun Qi is abundant, Ren Qi (Human Qi) is also abundant; diseases arising from this are characterized by excess. Diseases of excess tend to develop slowly and present mildly because Zheng Qi is strong. When Yun Qi is deficient, Ren Qi is also deficient; diseases arising from this are characterized by deficiency. Diseases of deficiency necessarily develop suddenly and severely because the fundamental Qi is depleted. If one does not understand the principles of excess and deficiency between Xie and Zheng, and applies tonification and purgation incorrectly, it often leads to sudden collapse of Qi and death. This demonstrates a failure to recognize that diseases of Excess are easier to treat, while those of Deficiency are to be feared.)"
The Yellow Emperor asked again, "How do the excesses and deficiencies of Heaven and Earth Qi manifest?" Qibo replied, "When Heaven Qi is deficient, Earth Qi follows; when Earth Qi is deficient, Heaven Qi follows. Yun (Annual Movement) resides in the middle and often precedes them. (Heaven Qi refers to Si Tian [Commanding Heaven]; Earth Qi refers to Zai Quan [In-Underground]. Yun refers to Sui Yun [Annual Movement]. Sui Yun resides in the middle between Heaven and Earth, at the point where Qi intersects. Thus, when Heaven Qi wishes to descend, Yun descends first; when Earth Qi wishes to ascend, Yun ascends first.] It dislikes what it cannot overcome and returns to what harmonizes with it, generating disease following the movement's return and adherence. (This also discusses Zhong Yun [Central Movement]. For example, if Wood Yun encounters Dry Metal as Si Tian or Zai Quan, this is encountering what it cannot overcome, hence it dislikes it. If it encounters Fire or Water as Si Tian or Zai Quan, this is encountering what harmonizes with it, hence it returns to it. Those who cannot overcome are controlled; those who harmonize assist the victory. Both can cause disease, hence it is said that disease arises following the movement's return and adherence.) Therefore, if the upper victory (Si Tian) is excessive, Heaven Qi descends and moves downward; if the lower victory (Zai Quan) is excessive, Earth Qi migrates and moves upward. (Upper victory means Si Tian Qi is in excess. Excess in the upper causes Qi to descend and move downward. Lower victory means Zai Quan Qi is in excess. Excess in the lower causes Qi to migrate and move upward. This refers to the aforementioned principle that when Heaven Qi is deficient, Earth Qi follows, and when Earth Qi is deficient, Heaven Qi follows.) The difference is calculated based on the degree of victory. (Degree of victory refers to the intensity of Qi. A slight victory results in little migration or descent; a major victory results in significant migration or descent. Since victories vary in magnitude, the variations in Qi intersection differ in extent.) Minor differences result in small deviations, major differences result in large deviations. If extreme, positions change and Qi intersection becomes chaotic. Such changes generate great disturbances, leading to the onset of disease. (Small deviations cause minor changes; large deviations cause major changes. Extremes lead to the exchange of upper and lower positions during Qi intersection. Yun resides in the middle and often precedes these changes. Thus, when positions change, great disturbances arise, and people fall ill.) The *Da Yao* states: 'Extreme records show five parts, mild records show seven parts; their differences are visible.' This is what is meant. (Extreme records indicate the victorious Qi occupies half. Mild records indicate the victorious Qi occupies only three-tenths. This reflects that the numbers of Heaven and Earth excess and deficiency have distinctions between large and small deviations, so pathological changes also have distinctions between mild and severe.)"