（《素问·至真要大论》）
黄帝问曰∶五气交合，盈虚更作，余知之矣；六气分治，司天地者，其至何如？（至者，言其当位也。）岐伯再拜对
曰∶明乎哉问也！天地之大纪，人神之通应也。（天地变化之纪，人神运动之机，内外虽殊，其应则一也。）帝曰∶愿闻
上合昭昭，下合冥冥奈何？岐伯曰∶此道之所生，工之所疑也。（昭昭者，合天道之明显。冥冥者，合造化之隐微。道之
所生，其生唯一，工不知要，则流散无穷，故多疑也。）帝曰∶愿闻其道也。岐伯曰∶厥阴司天，其化以风；（厥阴属木，
其化以风。凡和气升阳，发生万物，皆风之化。）少阴司天，其化以热；（少阴属君火，其化以热。凡炎蒸郁燠，庶类蕃
茂，皆君火之化。）太阴司天，其化以湿；（太阴属土，其化以湿。凡云雨滋泽，津液充实，皆土之化。）少阳司天，其化
以火；（少阳属相火，亦曰畏火。凡炎暑赫烈，阳气盛极，皆相火之化。）阳明司天，以化其燥；（阳明属金 ，其化以燥。
凡清明干肃，万物坚刚，皆金之化。）太阳司天，其化以寒，（太阳属水，其化以寒。凡阴凝栗冽，万物闭藏，皆水之化。）
以所临脏位命其病者也。（肝木位东，心火位南，脾土位中及四维，肺金位西，肾水位北，所临之气，与脏相得则和，不
相得则病。）帝曰∶地化奈何？岐伯曰∶司天同候，间气皆然。（地化，在泉之化也。间气，义如下文。六步之位，虽有
上下左右之分，而气化皆相类，故与上文司天之化同其候。）帝曰∶间气何谓？岐伯曰∶司左右者，是谓间气也。（六气
分主六步，上谓司天，下谓在泉，余四者谓之间气。在上者，为司天左间，司天右间；在下者，为在泉左间，在泉右间。
《阴阳应象大论》曰∶天地者，万物之上下，左右者，阴阳之道路。有图在《图翼》二卷。）帝曰∶何以异之？岐伯曰∶
主岁者纪岁，间气者纪步也。（主岁者纪岁，司天主岁半之前，在泉主岁半之后也。间气者纪步，岁有六步，每步各主六
十日八十七刻半也。）
帝曰∶善。岁主奈何？（此详言上下左右，气化之有异也。）岐伯曰∶厥阴司天为风化，（木气在天为风化，而飘怒
摇动，云物飞扬，如巳亥岁厥阴司天是也。）在泉为酸化，（木气在地则味为酸化，如寅申岁厥阴在泉是也，）司气为苍化，
（司气，言五运之气也。木运司气，故色化青苍，丁壬年是也。）间气为动化。（厥阴所临之位，风化行则群物鼓动，故
曰动化。如丑未岁则为地之左间，主初之气；子午岁则为天之右间，主二之气；辰戌岁则为天之左间，主四之气；卯酉
岁则为地之右间，主五之气也。）少阴司天为热化，（君火在天为热化，而为阳光明耀，温养万物，如子午岁少阴司天是
也。）在泉为苦化，（火气在地则味为苦化，如卯酉岁少阴在泉是也。）不司气化，（君不司运也。夫五运六气之有异者，
运出天干，故运惟五；气出地支，故气有六。五者，五行各一也。六者，火分君相也。故在六气则有君火相火所主之不
同，而五运则火居其一耳。于六者而缺其一，则惟君火独不司五运之气化。正以君火者太阳之火也，为阳气之本，为万
化之原，无气不司，故不司气化也。按《新校正》及诸家之注此者，皆曰君火以名，相火以位，正以明君火不主运也。
其说殊谬。夫《天元纪大论》原曰君火以明，非曰以名也，奈何将明字改作名字，牵强为解，大失经旨。盖不改全不相
干，义殊不通，必欲引以注此，则不得不改明为名，尤属 乱矣。愚有详注，在本类前第三章君火以明之下，所当考正。）
居气为灼化。（居，所在也。灼，光明也。不曰间气而曰居气者，君之所居，无往不尊，故不敢言间也。如寅申岁居在泉
之左，主初之气；丑未岁居司天之右，主二之气；巳亥岁居司天之左，主四之气；辰戌岁居在泉之右，主五之气也。）太
阴司天为湿化，（土气在天为湿化，而为埃郁 昧，云雨润湿，如丑未岁太阴司天是也。）在泉为甘化，（土气在地则味为
甘化，如辰戌岁，太阴在泉是也，）司气为 化，（土运司气则色化 黄，甲己年是也。）间气为柔化。（太阴所临之位，
湿化行则庶物柔软也。如卯酉岁则为地之左间，主初之气；寅申岁则为天之右间，主二之气；子午岁则为天之左间，主
四之气；巳亥岁则为地之右间，主五之气也。）少阳司天为火化，（相火在天为火化，而为炎光赫烈，燔灼焦然，如寅申
岁少阳司天是也。）在泉为苦化，（火气在地则味为苦化，如巳亥岁少阳在泉是也。）司气为丹化，（火运司气则色化丹赤，
戊癸年是也。）间气为明化。（少阳所临之位，火化行则庶物明 也，如辰戌岁则为地之左间，主初之气；卯酉岁则为天
之右间，主二之气；丑未岁则为天之左间，主四之气；子午岁则为地之右间，主五之气也。）阳明司天为燥化，（金气在
天为燥化，而为清凉劲切，雾露萧 ，如卯酉岁阳明司天是也。）在泉为辛化，（金气在地则味为辛化，如子午岁阳明在
泉是也。）司气为素化，（金运司气则色化素白，乙庚年是也。）间气为清化。（阳明所临之位，燥化行则清凉至也。如巳
亥岁则为地之左间，主初之气；辰戌岁则为天之右间，主二之气；寅申岁则为天之左间，主四之气；丑未岁则为地之右
间，主五之气也。）太阳司天为寒化，（水气在天为寒化，而为严肃栗冽，阴惨坚凝，如辰戌岁太阳司天是也。）在泉为咸
化，（水气在地则味为咸化，如丑未岁太阳在泉是也。）司气为玄化，（水运司气则色化玄黑，丙辛年是也。）间气为脏化。
（太阳所临之位，寒化行则万物闭藏也。如子午岁则为地之左间，主初之气；巳亥岁则为天之右间，主二之气；卯酉岁
则为天之左间，主四之气；寅申岁则为地之右间，主五之气也。）故治病者，必明六化分治，五味五色所生，五脏所宜，
乃可以言盈虚病生之绪也。（凡治病者必求其本，六化是也；必察其形，五色是也；必分其主治，五味是也；必辨其宜否，
五脏是也。明此数者，而后知孰为气之盛，孰为气之衰，乃可以言盈虚病生之端绪，而治之无失矣。）
帝曰∶厥阴在泉而酸化先，余知之矣；风化之行也何如？（此问厥阴在泉既为酸化，而上文之言地化者，曰司天同
候，则厥阴在泉亦曰风化，然则酸之与风，其辨为何如也，）岐伯曰∶风行于地，所谓本也，余气同法。（有风化而后有
酸化，是风为酸化之本。其他余气皆同此义，故有热化火化而后有苦，有湿化而后有甘，有燥化而后有辛，有寒化而后
有咸。凡六气之行乎地者，即化生五味之本也。《天元纪大论》曰∶所谓本也，是谓六元。与此本字义同。）本乎天者，
天之气也，本乎地者，地之气也，（六气之在天，即为天之气，六气之在地，即为地之气，上下之位不同，而气化之本则
一。）天地合气，六节分而万物化生矣。（天气下降，地气上升，会于气交，是谓合气，由是六节气分，而万物化生无穷
矣。）故曰谨候气宜，无失病机，此之谓也。（本于天地者，是为气宜。应于人身者，是为病机。）
帝曰∶其主病何如？（此言药物之主病者。）岐伯曰∶司岁备物，则无遗主矣。（天地之气，每岁各有所司，因司气
以备药物，则主病者无遗矣。如厥阴司岁则备酸物，少阴少阳司岁则备苦物，太阴司岁则备甘物，阳明司岁则备辛物，
太阳司岁则备咸物，所谓岁物也，岁物备则五味之用全矣。）帝曰∶先岁物何也？岐伯曰∶天地之专精也。（岁物者，得
天地精专之化，气全力浓，故备所当先也。此与《六元正纪大论》食岁谷以全其真者同义。）帝曰∶司气者何如？岐伯曰∶
司气者主岁同，然有余不足也。（司气，即上文五运之司气也。主岁即上文司天在泉之主岁也。运之与气，所主皆同；但
五太之运为有余，五少之运为不及，而物性之禀有浓薄矣。）帝曰∶非司岁物何谓也？岐伯曰∶散也，（非司岁物，谓非
主岁之物也。散者，谓六气之序，不司天地则司四间，故物生之应，亦当随气散见于四方，而各有所禀也。）故质同而异
等也。（惟天地之气变不常，故物生之体质虽同，而性用之浓薄则异。）气味有薄浓，性用有躁静，治保有多少，力化有
浅深，此之谓也。（此即质同异等之谓。盖司气者与不司气者，其有不同如此。）
帝曰∶岁主藏害何谓？岐伯曰∶以所不胜命之，则其要也。（此言天有岁气，人有脏气，而岁主有害于五脏者，在所
不胜者也。如木气淫则脾不胜，火气淫则肺不胜，土气淫则肾不胜，金气淫则肝不胜，水气淫则心不胜，是皆脏害之要。）
帝曰∶治之奈何？ 岐伯曰∶上淫于下，所胜平之；外淫于内，所胜治之。（淫，太过为害也。上淫于下，谓天以六气而
下病六经也。外淫于内，谓地以五味而内伤五官也。淫邪为害，当各以所胜者平治之也。）帝曰∶善。平气何如？（此问
岁气和平而亦有病者，又当何如 治之也。）岐伯曰∶谨察阴阳所在而调之，以平为期，正者正治，反者反治。（阴阳者，
脉有阴阳，证有阴阳，气味有阴阳，经络脏象有阴阳，不知阴阳所在，则以反为正，以逆为从。故宜谨察而调之，以平
为期，无令过也。若阳经阳证而得阳脉，阴经阴证而得阴脉，是为正病。正者正治，谓当以寒治热，以热治寒，治之正
也。若阳经阳证而得阴脉，阴经阴证而得阳脉，是为反病。反者反治，谓当以热治热，以寒治寒，治之反也。此下接言
南政北政阴之所在，见本类前五。）
（出自《素问·至真要大论》）
黄帝问道：五运之气相互交合，盛衰交替变化，我已经知道了；六气分别主治，主管天地的运气，它们到来时是怎样的情况呢？（“至”，是指当位之时。）岐伯拜了两拜回答说：您问得非常明白！这是天地变化的纲纪，也是人体神机与天地相通相应的规律。（天地变化的纲纪，人体神机运动的机理，虽然内外不同，但感应的道理是一致的。）黄帝说：我希望听听上合于天道之显著，下合于地道之幽微，是怎么回事？岐伯说：这是大道所生的原理，是医生容易产生疑惑的地方。（“昭昭”，指符合天道明显的规律。“冥冥”，指符合造化隐微的规律。大道的产生，其根源唯一，医生如果不知道关键要领，就会流散无穷，所以多有疑惑。）黄帝说：我希望听听这个道。岐伯说：厥阴司天时，其气化表现为风；（厥阴属木，其气化表现为风。凡是和气升发阳气，生发万物，都是风的化育作用。）少阴司天时，其气化表现为热；（少阴属君火，其气化表现为热。凡是炎热蒸腾郁结，各类生物繁茂生长，都是君火的化育作用。）太阴司天时，其气化表现为湿；（太阴属土，其气化表现为湿。凡是云雨滋润泽被，津液充实，都是土的化育作用。）少阳司天时，其气化表现为火；（少阳属相火，也称为畏火。凡是炎热暑气猛烈，阳气盛极，都是相火的化育作用。）阳明司天时，其气化表现为燥；（阳明属金，其气化表现为燥。凡是清明干燥肃杀，万物坚实刚劲，都是金的化育作用。）太阳司天时，其气化表现为寒，（太阳属水，其气化表现为寒。凡是阴冷凝结凛冽，万物闭藏，都是水的化育作用。）这些病变是根据其所临脏器的位置来命名的。（肝木位在东方，心火位在南方，脾土位在中央及四维，肺金位在西方，肾水位在北方，所临之气，与脏器相得则和谐，不相得则生病。）黄帝说：地气的变化怎么样？岐伯说：地气的表现与司天相同，间气也是如此。（地气，即在泉之气。间气，含义见下文。六步的位置，虽然有上下左右之分，但气化都相似，所以与上文司天的气化表现相同。）黄帝说：什么是间气？岐伯说：位于司天和在泉左右两侧的，称为间气。（六气分主六步，上面的是司天，下面的是在泉，其余四个称为间气。在上方的，为司天左间、司天右间；在下方的，为在泉左间、在泉右间。《阴阳应象大论》说：天和地是万物的上下，左和右是阴阳的道路。图中有记载，见《图翼》第二卷。）黄帝说：它们有什么区别？岐伯说：主岁之气记录一年的变化，间气记录每一步的变化。（主岁之气记录一年，司天主管上半年，在泉主管下半年。间气记录每一步，一年有六步，每步各主六十日八十七刻半。）
黄帝说：好。岁气的主宰是怎样的？（这里详细讲述上下左右，气化的差异。）岐伯说：厥阴司天表现为风化，（木气在天表现为风化，而飘动愤怒摇动，云物飞扬，如巳亥年厥阴司天就是这种情况。）在泉表现为酸化，（木气在地则味道表现为酸，如寅申年厥阴在泉就是这种情况，）司气表现为苍化，（司气，指五运之气。木运司气，所以颜色化为青苍色，丁壬年就是这种情况。）间气表现为动化。（厥阴所临之位，风气行则万物鼓动，所以叫动化。如丑未年则为地的左间，主初之气；子午年则为天的右间，主二之气；辰戌年则为天的左间，主四之气；卯酉年则为地的右间，主五之气。）少阴司天表现为热化，（君火在天表现为热化，而为阳光明耀，温养万物，如子午年少阴司天就是这种情况。）在泉表现为苦化，（火气在地则味道表现为苦，如卯酉年少阴在泉就是这种情况。）不司气化，（君火不主管五运。五运六气之所以有差异，是因为运由天干生出，所以运只有五种；气由地支生出，所以气有六种。五种，是五行各一。六种，是火分为君火和相火。所以在六气中有君火和相火主管的不同，而五运中火只占其一。在六种气中缺了一种，就只有君火单独不主管五运的气化。正因为君火是太阳之火，是阳气的根本，是万化的源头，没有气不主管，所以它不单独主管气化。按《新校正》及各家注解此处的说法，都说“君火以名，相火以位”，正是为了说明君火不主运。这种说法非常荒谬。《天元纪大论》原文说“君火以明”，不是说“以名”啊，怎么能把“明”字改成“名”字，牵强附会地解释，大大失去了经文的旨意。大概不改就全不相干，意义特别不通，一定要引用它来注释这里，才不得不改“明”为“名”，这更是混乱了。我有详细的注释，在本类前三章“君火以明”之下，应当考证纠正。）居气表现为灼化。（居，指所在之处。灼，指光明。不说间气而说居气，是因为君主所居之处，无处不尊贵，所以不敢说“间”。如寅申年居在泉之左，主初之气；丑未年居司天之右，主二之气；巳亥年居司天之左，主四之气；辰戌年居在泉之右，主五之气。）太阴司天表现为湿化，（土气在天表现为湿化，而为埃尘郁昧，云雨润湿，如丑未年太阴司天就是这种情况。）在泉表现为甘化，（土气在地则味道表现为甘，如辰戌年太阴在泉就是这种情况，）司气表现为黄化，（土运司气则颜色化为黄色，甲己年就是这种情况。）间气表现为柔化。（太阴所临之位，湿气行则万物柔软。如卯酉年则为地的左间，主初之气；寅申年则为天的右间，主二之气；子午年则为天的左间，主四之气；巳亥年则为地的右间，主五之气。）少阳司天表现为火化，（相火在天表现为火化，而为炎光猛烈，烧灼焦枯，如寅申年少阳司天就是这种情况。）在泉表现为苦化，（火气在地则味道表现为苦，如巳亥年少阳在泉就是这种情况。）司气表现为丹化，（火运司气则颜色化为丹赤色，戊癸年就是这种情况。）间气表现为明化。（少阳所临之位，火气行则万物明亮，如辰戌年则为地的左间，主初之气；卯酉年则为天的右间，主二之气；丑未年则为天的左间，主四之气；子午年则为地的右间，主五之气。）阳明司天表现为燥化，（金气在天表现为燥化，而为清凉劲切，雾露萧瑟，如卯酉年阳明司天就是这种情况。）在泉表现为辛化，（金气在地则味道表现为辛，如子午年阳明在泉就是这种情况。）司气表现为素化，（金运司气则颜色化为素白色，乙庚年就是这种情况。）间气表现为清化。（阳明所临之位，燥气行则清凉到来。如巳亥年则为地的左间，主初之气；辰戌年则为天的右间，主二之气；寅申年则为天的左间，主四之气；丑未年则为地的右间，主五之气。）太阳司天表现为寒化，（水气在天表现为寒化，而为严肃凛冽，阴惨坚凝，如辰戌年太阳司天就是这种情况。）在泉表现为咸化，（水气在地则味道表现为咸，如丑未年太阳在泉就是这种情况。）司气表现为玄化，（水运司气则颜色化为玄黑色，丙辛年就是这种情况。）间气表现为脏化。（太阳所临之位，寒气行则万物闭藏。如子午年则为地的左间，主初之气；巳亥年则为天的右间，主二之气；卯酉年则为天的左间，主四之气；寅申年则为地的右间，主五之气。）所以治病的人，必须明白六气分治的规律，五味五色所生成的关系，五脏适宜的对应，才可以谈论盛衰疾病产生的头绪。（凡治病必须探求根本，六气就是根本；必须观察形态，五色就是形态；必须区分主治，五味就是主治；必须辨别适宜与否，五脏就是适宜的标准。明白了这几方面，然后才知道哪是气盛，哪是气衰，才可以谈论盛衰疾病产生的端绪，治疗就不会失误了。）
黄帝说：厥阴在泉而酸化先至，我知道了；风气的运行是怎样的呢？（这里问厥阴在泉既然是酸化，而上文讲地气时说“司天同候”，那么厥阴在泉也说风化，然而酸与风，它们的区别是什么？）岐伯说：风气行于地，这就是本，其他气也同理。（有了风化而后才有酸化，风是酸化的根本。其他余气都遵循这个道理，所以有了热化火化而后才有苦味，有了湿化而后才有甘味，有了燥化而后才有辛味，有了寒化而后才有咸味。凡是六气行于地的，就是化生五味的根本。《天元纪大论》说：所谓本，就是六元。这个“本”字的含义与此相同。）源于天的，是天之气，源于地的，是地之气，（六气在天，就是天之气，六气在地，就是地之气，上下位置不同，但气化的本源是一样的。）天地合气，六节分开而万物化生了。（天气下降，地气上升，交会于气交，这叫合气，由此六节气分，万物化生无穷无尽。）所以说谨慎地等候气宜，不要错过病机，说的就是这个。（基于天地的，叫做气宜。应于人体的，叫做病机。）
黄帝说：主治疾病的药物是怎样的？（这里讲药物的主治作用。）岐伯说：根据司岁之气准备药物，就不会遗漏主治功效了。（天地之气，每年各有主管，根据司气来准备药物，则主治的药物就没有遗漏了。如厥阴司岁则准备酸味药，少阴少阳司岁则准备苦味药，太阴司岁则准备甘味药，阳明司岁则准备辛味药，太阳司岁则准备咸味药，这叫岁物，岁物备齐则五味的作用就完备了。）黄帝说：为什么要先准备岁物？岐伯说：因为那是天地专精之气。（岁物，得到天地精专的气化，气全力厚，所以应当优先准备。这与《六元正纪大论》中“食岁谷以全其真”的意义相同。）黄帝说：司气是怎样的？岐伯说：司气与主岁相同，但有有余和不足的区别。（司气，即上文五运的司气。主岁即上文司天在泉的主岁。运与气，所主的都一样；但五太之运为有余，五少之运为不及，而物性的禀受有浓薄之分。）黄帝说：非司岁之物叫什么？岐伯说：叫散物，（非司岁物，指不是主岁的物。散，指六气的次序，如果不司天地则司四间气，所以物生长的感应，也随着气分散见于四方，而各自有所禀受。）所以质地相同而等级不同。（因为天地之气变化无常，所以物生长的体质虽然相同，但性用的浓薄却不同。）气味有薄浓，性用有躁静，治疗保养有多少，力化有浅深，说的就是这个。（这就是质同异等的含义。司气者与不司气者，有不同如此。）
黄帝说：岁主藏害是什么意思？岐伯说：以所不胜的关系来命名，就是它的要点。（这里讲天有岁气，人有脏气，而岁气对五脏有害的，在于所不胜的关系。如木气过淫则脾不胜，火气过淫则肺不胜，土气过淫则肾不胜，金气过淫则肝不胜，水气过淫则心不胜，这些都是脏害的关键。）黄帝说：怎么治疗？岐伯说：上淫于下，用所胜之气平定它；外淫于内，用所胜之气治疗它。（淫，太过为害。上淫于下，指天以六气而下病六经。外淫于内，指地以五味而内伤五官。淫邪为害，应当各以所胜者来平治。）黄帝说：好。平气是怎样的？（这里问岁气平和也有病的情况，又该怎么治疗呢？）岐伯说：谨慎察看阴阳所在的位置并调治它，以平衡为准则，正病用正治法，反病用反治法。（阴阳，脉有阴阳，证有阴阳，气味有阴阳，经络脏象有阴阳，不知道阴阳所在位置，就会以反为正，以逆为从。所以应该谨慎察看并调治，以平衡为准则，不要过度。如果阳经阳证而得阳脉，阴经阴证而得阴脉，这叫正病。正病用正治，指应当以寒治热，以热治寒，这是正确的治法。如果阳经阳证而得阴脉，阴经阴证而得阳脉，这叫反病。反病用反治，指应当以热治热，以寒治寒，这是相反的治法。这下面接着讲南政北政阴所在的位置，见本类前五章。）
(From *Suwen: Zhi Zhen Yao Da Lun*)
Huangdi asked, "I understand that the five Qi interact and alternate in abundance and deficiency. However, regarding the Six Qi governing separately, how do they arrive when they are in charge of Heaven and Earth?" ("Arrival" refers to being in their proper position.) Qibo bowed twice and replied, "Your question is very clear! This is the great principle of Heaven and Earth's changes, and the mechanism by which human spirit corresponds universally with them." (The principles of Heaven and Earth's changes and the mechanisms of human spirit movement differ internally and externally, yet their correspondence is one and the same.) Huangdi said, "I wish to hear about how this corresponds to the obviousness of Heaven above and the obscurity of Earth below. How does it work?" Qibo said, "This is generated by the Dao, and it is where physicians often doubt." ("Obviousness" refers to conforming to the manifest laws of Heavenly Dao. "Obscurity" refers to conforming to the hidden subtleties of Creation. The Dao generates from a single source; if physicians do not grasp the essentials, they scatter endlessly and thus have much doubt.) Huangdi said, "I wish to hear about this Dao." Qibo said, "When Jueyin governs Heaven, its transformation is Wind; (Jueyin belongs to Wood, and its transformation is Wind. All harmonious Qi rising Yang and generating all things are transformations of Wind.) When Shaoyin governs Heaven, its transformation is Heat; (Shaoyin belongs to Minister Fire [Jun Huo], and its transformation is Heat. All steaming heat and flourishing growth are transformations of Minister Fire.) When Taiyin governs Heaven, its transformation is Dampness; (Taiyin belongs to Earth, and its transformation is Dampness. All clouds, rain, nourishment, and fullness of fluids are transformations of Earth.) When Shaoyang governs Heaven, its transformation is Fire; (Shaoyang belongs to Minister Fire [Xiang Huo], also called Fearful Fire. All intense summer heat and extreme Yang Qi are transformations of Minister Fire.) When Yangming governs Heaven, its transformation is Dryness; (Yangming belongs to Metal, and its transformation is Dryness. All clarity, dryness, and rigidity of all things are transformations of Metal.) When Taiyang governs Heaven, its transformation is Cold; (Taiyang belongs to Water, and its transformation is Cold. All Yin condensation, coldness, and closure/storage of all things are transformations of Water.) These diseases are named according to the zang organs they encounter." (Liver Wood is in the East, Heart Fire in the South, Spleen Earth in the Center and four corners, Lung Metal in the West, Kidney Water in the North. When the encountering Qi matches the organ, there is harmony; when it does not, disease arises.) Huangdi said, "How is the transformation of Earth?" Qibo said, "It presents the same signs as Heaven, and the intercalary Qi is the same." (Earth transformation refers to the transformation of Diqian [Qi ruling from below]. Intercalary Qi is explained below. Although the six steps have divisions of upper/lower and left/right, their Qi transformations are similar, hence consistent with the heavenly governance mentioned above.) Huangdi said, "What is meant by intercalary Qi?" Qibo said, "Those on the left and right are called intercalary Qi." (The Six Qi govern the six steps respectively. The upper is Si Tian [Heavenly Governance], the lower is Zai Quan [Earthly Governance], and the remaining four are intercalary Qi. Above, there is the Left Intercalary of Si Tian and the Right Intercalary of Si Tian; below, there is the Left Intercalary of Zai Quan and the Right Intercalary of Zai Quan. As stated in *Yin Yang Ying Xiang Da Lun*: 'Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang.' A diagram exists in Volume 2 of *Tu Yi*.) Huangdi said, "How do they differ?" Qibo said, "The Qi governing the year records the year; intercalary Qi records the steps." (The Qi governing the year covers half the year before Si Tian and half after Zai Quan. Intercalary Qi records the steps; a year has six steps, each governing 60 days and 87.5 ke.)
Huangdi said, "Excellent. How does the year's governance work?" (This details the differences in Qi transformation among upper, lower, left, and right.) Qibo said, "When Jueyin governs Heaven, it manifests as Wind transformation; (Wood Qi in Heaven manifests as Wind, causing fluttering, anger, shaking, and flying clouds/objects, as seen in Si-Hai years when Jueyin governs Heaven.) In Zai Quan, it manifests as Sour transformation; (Wood Qi on Earth manifests as Sour taste, as seen in Yin-Shen years when Jueyin is in Zai Quan,) Governing Qi manifests as Azure/Cyan transformation; (Governing Qi refers to the Five Movements' Qi. Wood Movement governing Qi results in Azure color transformation, as in Ding-Ren years.) Intercalary Qi manifests as Movement transformation." (At the position occupied by Jueyin, Wind Qi causes all things to stir, hence called Movement transformation. For example, in Chou-Wei years, it is the Left Intercalary of Earth, governing the First Step; in Zi-Wu years, it is the Right Intercalary of Heaven, governing the Second Step; in Chen-Xu years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Mao-You years, it is the Right Intercalary of Earth, governing the Fifth Step.) When Shaoyin governs Heaven, it manifests as Heat transformation; (Minister Fire in Heaven manifests as Heat, shining brightly and nurturing all things, as in Zi-Wu years when Shaoyin governs Heaven.) In Zai Quan, it manifests as Bitter transformation; (Fire Qi on Earth manifests as Bitter taste, as in Mao-You years when Shaoyin is in Zai Quan.) It does not govern Qi transformation; (Minister Fire does not govern the Five Movements. The difference between Five Movements and Six Qi lies in their origins: Movements come from Heavenly Stems, hence there are five; Qi comes from Earthly Branches, hence there are six. Five represents the five elements individually. Six divides Fire into Minister and Emperor Fire. Thus, among the Six Qi, there are distinctions between Minister and Emperor Fire, but among the Five Movements, Fire occupies only one place. Among the six, one is missing; only Minister Fire alone does not govern the Qi transformation of the Five Movements. Precisely because Minister Fire is the Fire of Taiyang, the root of Yang Qi and the origin of all transformations, it governs no specific Qi exclusively, therefore it does not govern Qi transformation. According to *Xin Zheng Xiao* and various commentators, they say 'Minister Fire uses Name, Minister Fire uses Position,' precisely to clarify that Minister Fire does not govern movement. This theory is profoundly erroneous. The original text of *Tian Yuan Ji Da Lun* says 'Minister Fire uses Brightness,' not 'Name.' How can one change 'Brightness' to 'Name' and force an interpretation, greatly losing the scripture's intent? Without changing it, it would be irrelevant and meaningless; forcing it to annotate here requires changing 'Brightness' to 'Name,' which is even more chaotic. I have detailed notes under 'Minister Fire uses Brightness' in Chapter 3 of this category, which should be corrected.) Resident Qi manifests as Scorching/Bright transformation. ('Resident' means location. 'Scorching' means bright. It is called Resident Qi rather than Intercalary Qi because the Ruler's residence is honored everywhere, so 'intercalary' is not used. For example, in Yin-Shen years, it resides at the Left of Zai Quan, governing the First Step; in Chou-Wei years, it resides at the Right of Si Tian, governing the Second Step; in Si-Hai years, it resides at the Left of Si Tian, governing the Fourth Step; in Chen-Xu years, it resides at the Right of Zai Quan, governing the Fifth Step.) When Taiyin governs Heaven, it manifests as Damp transformation; (Earth Qi in Heaven manifests as Damp, causing dust, gloom, clouds, rain, and moisture, as in Chou-Wei years when Taiyin governs Heaven.) In Zai Quan, it manifests as Sweet transformation; (Earth Qi on Earth manifests as Sweet taste, as in Chen-Xu years when Taiyin is in Zai Quan,) Governing Qi manifests as Yellow transformation; (Earth Movement governing Qi results in Yellow color transformation, as in Jia-Ji years.) Intercalary Qi manifests as Softness transformation." (At the position occupied by Taiyin, Damp Qi makes all things soft. For example, in Mao-You years, it is the Left Intercalary of Earth, governing the First Step; in Yin-Shen years, it is the Right Intercalary of Heaven, governing the Second Step; in Zi-Wu years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Si-Hai years, it is the Right Intercalary of Earth, governing the Fifth Step.) When Shaoyang governs Heaven, it manifests as Fire transformation; (Minister Fire in Heaven manifests as Fire, with blazing light and scorching heat, as in Yin-Shen years when Shaoyang governs Heaven.) In Zai Quan, it manifests as Bitter transformation; (Fire Qi on Earth manifests as Bitter taste, as in Si-Hai years when Shaoyang is in Zai Quan.) Governing Qi manifests as Red/Cinnabar transformation; (Fire Movement governing Qi results in Red color transformation, as in Wu-Gui years.) Intercalary Qi manifests as Clarity/Brightness transformation." (At the position occupied by Shaoyang, Fire Qi makes all things bright. For example, in Chen-Xu years, it is the Left Intercalary of Earth, governing the First Step; in Mao-You years, it is the Right Intercalary of Heaven, governing the Second Step; in Chou-Wei years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Zi-Wu years, it is the Right Intercalary of Earth, governing the Fifth Step.) When Yangming governs Heaven, it manifests as Dryness transformation; (Metal Qi in Heaven manifests as Dryness, causing coolness, crispness, fog, dew, and desolation, as in Mao-You years when Yangming governs Heaven.) In Zai Quan, it manifests as Pungent transformation; (Metal Qi on Earth manifests as Pungent taste, as in Zi-Wu years when Yangming is in Zai Quan.) Governing Qi manifests as White/Pure transformation; (Metal Movement governing Qi results in White color transformation, as in Yi-Geng years.) Intercalary Qi manifests as Clear/Cool transformation." (At the position occupied by Yangming, Dryness Qi brings coolness. For example, in Si-Hai years, it is the Left Intercalary of Earth, governing the First Step; in Chen-Xu years, it is the Right Intercalary of Heaven, governing the Second Step; in Yin-Shen years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Chou-Wei years, it is the Right Intercalary of Earth, governing the Fifth Step.) When Taiyang governs Heaven, it manifests as Cold transformation; (Water Qi in Heaven manifests as Cold, causing solemnity, chill, gloom, and solidity, as in Chen-Xu years when Taiyang governs Heaven.) In Zai Quan, it manifests as Salty transformation; (Water Qi on Earth manifests as Salty taste, as in Chou-Wei years when Taiyang is in Zai Quan.) Governing Qi manifests as Dark/Mysterious transformation; (Water Movement governing Qi results in Dark/Black color transformation, as in Bing-Xin years.) Intercalary Qi manifests as Organ transformation." (At the position occupied by Taiyang, Cold Qi causes all things to close and store. For example, in Zi-Wu years, it is the Left Intercalary of Earth, governing the First Step; in Si-Hai years, it is the Right Intercalary of Heaven, governing the Second Step; in Mao-You years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Yin-Shen years, it is the Right Intercalary of Earth, governing the Fifth Step.) Therefore, those who treat diseases must understand the Six Transformations' separate governance, the generation of Five Flavors and Five Colors, and the suitability for the Five Zang Organs, so that they may speak of the threads of abundance, deficiency, and disease generation." (In treating disease, one must seek the root, which is the Six Transformations; observe form, which is the Five Colors; distinguish governance, which is the Five Flavors; and discern suitability, which is the Five Zang Organs. Understanding these allows one to know what is abundant Qi and what is deficient Qi, enabling discussion of the beginnings of disease arising from abundance/deficiency, ensuring treatment without error.)
Huangdi said, "When Jueyin is in Zai Quan, Sour transformation comes first; I understand this. How does Wind Qi move?" (Asking: If Jueyin in Zai Quan is Sour, and earlier it was said Earth transformation follows Heaven's pattern, implying Jueyin in Zai Quan is also Wind, then what is the distinction between Sour and Wind?) Qibo said, "Wind moves on Earth; this is the Root, and the other Qi follow the same method." (There is Wind transformation before Sour transformation; Wind is the root of Sour. The same applies to other Qi: Heat/Fire transformation precedes Bitter, Damp precedes Sweet, Dryness precedes Pungent, Cold precedes Salty. All Six Qi moving on Earth are the roots of generating the Five Flavors. *Tian Yuan Ji Da Lun* states: 'What is called the Root is the Six Primal Sources.' The meaning of 'Root' here is the same.) That which originates from Heaven is Heavenly Qi; that which originates from Earth is Earthly Qi; (Six Qi in Heaven constitute Heavenly Qi; Six Qi on Earth constitute Earthly Qi. Though positions differ, the root of Qi transformation is one.) When Heaven and Earth combine Qi, the Six Jie divide, and all things are transformed and born." (Heavenly Qi descends, Earthly Qi ascends, meeting at Qi Jiao, called combining Qi. From this, the Six Solar Terms divide, and all things transform endlessly.) Therefore, it is said: Carefully await the appropriateness of Qi, do not miss the pathogenesis of disease; this is what is meant." (Based on Heaven and Earth is Qi Appropriateness. Responding to the human body is Pathogenesis.)
Huangdi said, "How are the primary diseases treated?" (Discussing drugs primarily treating diseases.) Qibo said, "Preparing substances according to the Year's Qi ensures no primary disease is missed." (Each year, Heaven and Earth Qi have specific governors. Preparing medicines according to the governing Qi ensures no primary disease is omitted. For example, when Jueyin governs the year, prepare Sour substances; when Shaoyin or Shaoyang govern, prepare Bitter substances; when Taiyin governs, prepare Sweet substances; when Yangming governs, prepare Pungent substances; when Taiyang governs, prepare Salty substances. These are called Year Substances. When Year Substances are prepared, the use of Five Flavors is complete.) Huangdi said, "Why prepare Year Substances first?" Qibo said, "Because they are the essence and specialization of Heaven and Earth." (Year Substances obtain the specialized Qi transformation of Heaven and Earth, possessing strong Qi and potent force, hence they should be prepared first. This shares the meaning with *Liu Yuan Zheng Ji Da Lun*: 'Eating grain of the year preserves one's true Qi.') Huangdi said, "How is Governing Qi?" Qibo said, "Governing Qi is the same as governing the year, but there are excess and deficiency." (Governing Qi refers to the Five Movements' Governing Qi mentioned earlier. Governing the year refers to Si Tian and Zai Quan governing the year. Movements and Qi govern the same; however, the Five Tai movements are excess, and the Five Shao movements are deficiency, leading to variations in the thickness/thinness of substance nature.) Huangdi said, "What is meant by non-Year Substance?" Qibo said, "It is scattered," (Non-Year Substance refers to substances not governing the year. 'Scattered' means the sequence of Six Qi: if not governing Heaven and Earth, they govern the four intercalary positions. Thus, the response of substance generation also scatters to the four directions, each receiving different endowments.) Hence, quality is the same but grade differs." (Because Heaven and Earth Qi vary constantly, although the physical constitution of generated substances is the same, their functional potency varies in thickness/thinness.) Odor and flavor have thinness and thickness; nature and function have restlessness and stillness; treatment and preservation have quantity and scarcity; power and transformation have depth and shallowness; this is what is meant." (This refers to 'same quality, different grade.' Thus, Governing Qi substances and non-Governing Qi substances differ in this way.)
Huangdi said, "What is meant by 'Year Governor Harming the Zang'?" Qibo said, "Naming it by the relationship of overcoming defines its essence." (This discusses Heavenly Year Qi and Human Zang Qi. Harm to the Five Zang by Year Qi occurs in the element it overcomes. For example, excessive Wood Qi harms Spleen (which cannot overcome Wood); excessive Fire Qi harms Lung; excessive Earth Qi harms Kidney; excessive Metal Qi harms Liver; excessive Water Qi harms Heart. These are the essentials of Zang harm.) Huangdi said, "How to treat it?" Qibo said, "If Upper Qi invades Below, pacify it with the overcoming Qi; if External Qi invades Internal, treat it with the overcoming Qi." ('Invade' means harm due to excess. Upper invading Below refers to Heavenly Six Qi causing disease in the Six Meridians below. External invading Internal refers to Earthly Five Flavors injuring the Five Orifices internally. When Yin-Evil causes harm, it should be pacified/treated with the Qi that overcomes it.) Huangdi said, "Excellent. What is Peaceful Qi?" (Asking: How to treat disease when Year Qi is peaceful?) Qibo said, "Carefully observe the location of Yin and Yang and regulate it, aiming for balance. Correct diseases use correct treatment; contrary diseases use contrary treatment." (Yin and Yang exist in pulse, syndrome, odor/flavor, meridians, and zang-xiang. Not knowing the location of Yin/Yang leads to mistaking contrary for correct and reversal for following. Thus, one must carefully observe and regulate, aiming for balance without excess. If Yang meridian/Yang syndrome yields Yang pulse, and Yin meridian/Yin syndrome yields Yin pulse, this is a Correct Disease. Correct disease uses Correct Treatment: treating Heat with Cold, Cold with Heat, which is correct. If Yang meridian/Yang syndrome yields Yin pulse, and Yin meridian/Yin syndrome yields Yang pulse, this is a Contrary Disease. Contrary disease uses Contrary Treatment: treating Heat with Heat, Cold with Cold, which is contrary. Below continues to discuss the location of Yin in Nan Zheng and Bei Zheng, see Chapter 5 of this category.)