而南方热。阴精奉上，故地以寒而知之于上矣。阴气生于西而盛于北，故西方凉而北方寒。君面巽而言，臣面
干而对也。）是以地有高下，气有温凉，高者气寒，下者气热。（按∶六元正纪大论云∶“至高之地，冬气常
在；至下之地，春气常在。”）故适寒凉者胀，之温热者疮，下之则胀已，汗之则疮已，此腠理开闭之常，太少
之异耳。（尝试观之，高山多雪，平川多雨，高山多寒，平川多热，则高下寒热可征见矣。中原地形，西高北
高，东下南下。今百川满凑，东之沧海，则东南西北，高下可知。一为地形高下，故寒热不同；二则阴阳向背，
有少有多，故表温凉之异尔。离向、丙向、巽
向、乙向、震向处，则春气早至，秋气晚至，早晚校十五日。丁向、坤向、庚向、兑向、辛向、干向、坎向、
艮向处，则秋气早至，春气晚至，早晚校二十日。是所谓带山之地也。审观向背，气候可知。寒凉之地，腠理
开少而闭多，闭多则阳气不散，故适寒凉腹必胀也。湿热之地，腠理开多而闭少，开多则阳发散，故往温热皮
必疮也。下之则中气不余，故胀已。汗之则阳气外泄，故疮已。按∶适与之，皆谓往也。本节王注论高下寒热
之辨，委曲数千言，兹不尽载，仅节略其精要者。）帝曰∶其于寿夭何如？（按∶言人之寿夭，亦随地气而分
乎。）岐伯曰∶阴精所奉其人寿，阳精所降其人夭。（阴精所奉，高之地也。阳精所降，下之地也。阴方之地，
阳不妄泄，寒气外持，邪不数中而正气坚守，故寿延。阳方之地，阳气耗散，发泄无度，风热数中，真气倾竭，
故夭折。即事验之，今中原之境，西北方众人寿，东南方众人夭，其中犹各有微甚耳，此寿夭之大异也。）帝曰∶
善！其病也治之奈何？岐伯曰∶西北之气散而寒之，东南之气收而温之，所谓同病异治也。（西方北方人，皮
肤腠理密，人皆食热，故宜散宜寒。东方南方人，皮肤腠理开，人皆食冷，故宜收宜温。散谓温浴，使中外条
达。收谓温中，不解表也。今土俗皆反之，根据而疗之，则反甚矣。）故曰∶气寒气凉，治以寒凉，行水渍之；
气温气热，治以温热，强其内守。必同其气，可使平也，假者反之。（……寒方以寒，热方以热，温方以温，
凉方以凉，是正法也，是同气也。行水渍之是汤漫渍也。平谓平调也。若西方北方有冷病，假温方热方以除之，
东方南方有热疾，须凉方寒方以疗者，则反上正法以取之。）
帝曰∶善！其岁有不病而脏气不应不用者何也？岐伯曰∶天气制之，气有所从也。（景岳曰∶“岁有不病
不应不用者，谓岁运当病而有不病，及脏气当应而有不应不用者也。天气制之气有所从者，谓司天制之，则从
乎天气，故有不应乎岁者矣。制，禁制也。”）
帝曰∶愿卒闻之。岐伯曰∶少阳司天，火气下临，肺气上从，白起金用，草木眚，（按∶火者金所不胜者
也，故火盛临金，金不敢抗而惟其令是从。然火者木之子也，木者金所胜也，惟火盛于上，金上从火，阳顺火
之威而实阴行己之令，金起用事，木又受灾，故云白起金用。草木眚，是金受制于其子者，还取偿于其母，与
子为母复，同一义也。后并同。注与诸家俱不拈出，惜哉！）火见燔 ，革金且耗，大暑以行，咳嚏鼽衄，鼻
窒白疡，寒热 肿。（寅申之岁候也。临谓御于下。从谓从事于上。按∶王本曰疡，王注作故曰生疡，新校正
谓脱一疮字，别本曰字作口，皆误也。夫疡既为头疮，今头疮多白，当是白字之讹耳，今厘之。）风行于地，
尘沙飞扬，心痛，胃脘痛，厥逆，膈不通，其主暴速。（厥阴在泉，故风行于地。风淫所胜，故是病生焉。少
阳厥阴，其化急速，故病气起发急速，此地气不顺而生是也。）
阳明司天，燥气下临，肝气上从，苍起木用而立，土乃眚，凄沧数至，木伐草萎，胁痛目赤，掉振鼓栗，
筋痿不能久立。（卯酉之岁候也。按∶木为植类，萎则仆，强则挺直而立也。）暴热至，土乃暑，阳气郁发，
小便变，寒热如疟，甚则心痛，火行于稿，流水不冰，蛰虫乃见。（少阴在泉，热监于地而为是也。）
太阳司天，寒气下临，心气上从，而火且明，（按∶火弱则暗，盛则明。新校正云当作火用，非。）丹起，
金乃眚，寒清时举，胜则水冰，火气高明，心热烦，嗌干，善渴，鼽嚏，喜悲，数欠，热气妄行，寒乃复，霜
不时降，善忘，甚则心痛。（辰戌之岁候也。）土乃润，水丰衍，寒客至，沉阴化，湿气变物，水饮内 ，
中满不食，皮 肉苛，筋脉不利，
甚则 肿，身后痈。（太阴在泉，湿监于地而为是也。按∶湿土在泉，土盛胜水，故能化阴变物。然盛极则自
病，故又内 中满而 苛，且能抗所不胜而侮水，故病筋 肿也。身后痈，谓背疽，新校正作身后难，非。
音顽，不知痛痒也。）
厥阴司天，风气下临，脾气上从，而土且隆，黄起，水乃眚，土用革，体重，肌肉萎，食减口爽，风行太
虚，云物摇动，目转耳鸣。（巳亥之岁候也。按∶隆，丰浓也。革，易也，谓土盛复衰而自病，革易其作用也。
爽，失也，谓口不知味也。惟土自病，则风木益肆其强，而横行于太虚之中矣。）火纵其暴，地乃暑，大热
消烁，赤沃下，蛰虫数见，流水不冰，其发机速。（少阳在泉，火监于地而为是也。少阳厥阴之气，变化卒急，
其为疾病，速若发机，故曰其发机速。按∶赤沃下谓血水下流也，二便血及赤带之属。）
少阴司天，热气下临，肺气上从，白起金用，草木眚，喘，呕，寒热，嚏，鼽衄，鼻窒，大暑流行，甚则
疮疡燔灼，金烁石流。（子午之岁候也。热气司天，故是病生。按∶喘呕嚏窒等证世多以为属寒，乃君火司天亦
有是病者，火逆于肺则喘，逆于胃则呕，火闭于肺则鼻窒，外泄则嚏也。）地乃燥清，凄沧数至，胁痛，善太
息，肃杀行，草木变。（按∶少阴司天，则阳明在泉而燥金用事，故有是病也。）
太阴司天，湿气下临，肾气上从，黑起水变，（按∶新校正云∶“详前后文，此少火乃眚三字。”）埃冒
云雨，胸中不利，阴痿，气大衰而不起不用，当其时，反腰 痛，动转不便，厥逆。（丑未之岁候也。埃，土
雾也。冒，不分远也。云雨，土化也。 谓臀肉也。按∶湿土司天，肾水受制而生病。水变正谓肾水变病也。
不起即痿。用，作用。惟不起，故不能作用，是名阴痿，所以
腰痛而不能转动也。新校正云当作水用，谬矣。厥逆二字上，旧有也字，似属误多，删之。 音谁。）地乃
藏阴，大寒且至，蛰虫早附，心下痞痛，地裂冰坚，少腹痛，时害于食，乘金，则止水增，味乃咸，行水减也。
（止水，井泉也。行水，河渠流注者也。止水虽长，乃变常甘美而为咸味也。按∶新校正云∶“详太阴司天之
化，不言甚则病某，而云当其时，又云乘金则云云者，与前条互相发明也。”太阳寒水在泉，故病皆苦于寒也。
金者水之母，井水味咸，尤益于肾，故乘金则水得益而止水增长。若流动之水，则不甚益肾，而反见减少也。）
按∶六十年中，每年各有司天在泉，人之为病也，何者属司天，何者属在泉，岐伯特悉言之，欲人因言以
辨证，因证以施治。要而论之，总不出乎以胜相制之常，犹可按节而推者。若夫气交之变，卒然而动，则不可
一例求之，是在神而明之，存乎其人也。晚近以来，目不经见素问者无论矣。间有一二号名读书者，专崇岁运，
对本抄 ，是何司天，用何方药。嗟乎！以一方治百病，轩岐虽圣，欲使尽效，恐亦断断不能也。
帝曰∶岁有胎孕不育，治之不全，何气使然？岐伯曰∶六气五类，有相胜制也，同者盛之，异者衰之，此
天地之道，生化之常也。故厥阴司天，毛虫静，羽虫育，介虫不成；（谓乙巳丁巳己巳辛巳癸巳，乙亥丁亥己
亥辛亥癸亥之岁也。静，无声也，亦谓静退不先用事也。羽为火虫，气同地也。火制金化，故介虫不成，谓
白色有甲之虫少孕育也。）在泉，毛虫育， 虫耗，羽虫不育。（地气制土，黄 耗损，岁乘木运，又其甚也。
羽虫不育，少阳自抑之，是则五寅五申岁也。凡称不育不成，皆谓少，非悉无也。）少阴司天，羽虫静，介虫
育，毛虫不成；（谓甲子丙子戊子庚子壬子，甲午丙午戊午庚午壬午之岁也。静谓胡越燕、百舌鸟之类也。是
岁黑色毛虫孕育少成。）在泉，羽虫育，介虫耗不育。（五卯五酉岁也。按∶新校正云∶“详介虫耗，以少阴
在泉，
火克金也。介虫不育，以阳明在天自抑之也。”）太阴司天， 虫静，鳞虫育，羽虫不成；谓乙丑丁丑己丑辛
丑癸丑，乙未丁未己未辛未癸未之岁也。 虫谓人及虾蟆之类也。羽虫谓青绿色者，则鹦鹉 鸟翡翠之类。岁
乘金运，其复甚焉。（按∶虫类分属五行，五行迭胜，故耗育分焉。人为万物之灵，体合阴阳，五德均备，本非
虫类之比；然自天地观之，则亦虫焉而已。）在泉， 虫育，鳞虫不成。（五辰五戌岁也。）少阳司天，羽虫
静，毛虫育， 虫不成；谓甲寅丙寅戊寅庚寅壬寅，甲申丙申戊申庚申壬申之岁也。在泉，羽虫育，介虫耗，
毛虫不育。（五巳五亥岁也。）阳明司天，介虫静，羽虫育，介虫不成；（谓乙卯丁卯己卯辛卯癸卯，乙酉
丁酉己酉辛酉癸酉岁也。）在泉，介虫育，毛虫耗，羽虫不成。（五子五午岁也。羽虫不成，以上见少阴也。）
太阳司天，鳞虫静， 虫育；（谓甲辰丙辰戊辰庚辰壬辰，甲戌丙戌戊戌庚戌壬戌之岁也。按∶新校正云∶“详
此当云鳞虫不成。”）在泉，鳞虫耗， 虫不育。（五丑五未岁也。按，新校正云∶“详此当为鳞虫育，羽虫
耗， 虫不育。”）诸乘所不成之运，则甚也。（乘木之运， 虫不成；乘火之运，介虫不成；乘土之运，鳞
虫不成；乘金之运，毛虫不成；乘水之运，羽虫不成。当是岁者，与上文同，悉少能孕育也。斯并运与气同者。
运乘其胜，复遇天符及岁会者，十孕不全一二也。）故气主有所制，岁立有所生，地气制己胜，天气制胜己，（张
景岳曰∶“地气制己胜，谓以己之胜，制彼之不胜，如以我之木，制彼之土也。天气制胜己，谓司天之气，
能制夫胜己者也。如丁丑丁未，木运不及而上见太阴，则土齐木化，故上宫与正宫同；癸卯癸酉，火运不及而
上见阳明，则金齐火化，故上商与正商同者是也。盖以司天在上，理无可胜，故反能制胜己者。胜己犹可制，
则己胜者，不言可知矣。”）天制色，地制形，（天气随己不胜者制之，谓制其色也；地气随己所胜者制之，
谓制其形也。
故又曰天制色，地制形焉。是以天地之间，五类生化，互有所胜，互有所化，互有所生，互有所制矣。）五类
衰盛，各随其气之所宜也。故有胎孕不育，治之不全，此气之常也。（天地之间，有生之物凡此五类也。五谓
毛羽 鳞介也。故曰∶毛虫三百六十，麟为之长；羽虫三百六十，凤为之长； 虫三百六十，人为之长；鳞虫
三百六十，龙为之长；介虫三百六十，龟为之长。凡诸有形， 行飞走，喘息胎息，大小高下，青黄赤白黑，
身被毛羽鳞介者，通而言之，皆为之虫矣。不具是四者，则为 虫。凡此五物，皆有胎生卵生湿生化生也。因
人致问，言及五类也。）
所谓中根也，（生气之根本，发自身形之中，中根也。非是五类，则生气根系，悉因外物以成立矣。按∶
此节之义与上文迥乎不同，上文论胎孕耗育之数，此则言凡根于外者皆根于内。王注即承上解，误矣。）根于
外者亦五，故生化之别，有五气五味五色五类五宜也。（五气谓臊焦香腥腐也。五味谓酸苦甘辛咸也。五色
谓青黄赤白黑也。）帝曰∶何谓也？岐伯曰∶根于中者，命曰神机，神去则机息；根于外者，命曰气立，气止
则化绝。（诸有形之类，根于中者，生源系天，其所动静，皆神气为机发之主，故其所为也，物莫之知，是以
神舍去，则机发动用之道息矣。根于外者，生源系地，故其所生长化成收藏，皆为造化之气所成立，故其所出
也，亦物莫之知，是以气止息，则生化结成之道绝灭矣。其木火土金水，燥湿液坚柔，虽常性不易，及乎外物
去，生气离，根化绝止，则其常体性颜色，皆必小变移其旧也。按∶注是矣，而未明快。盖神藏于无形，气根据
于有象，中外常互相根也，缺一不可以生矣。六微旨大论曰∶“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，其义一也。）故各有所制，各有所胜，各有所生，
各有所成。故曰不知年之所加，气之同异，不足以言生化，此之谓也。（按∶六节脏象论云∶“不
知年之所加，气之盛衰，虚实之所起，不可以为工矣。”）
帝曰∶气始而生化，气散而有形，气布而蕃育，气终而象变，其致一也。（按∶始以发端言，散以分授言，
南方气候炎热。由于阴精上奉，所以地面的寒冷可以通过观察上方（天空/高位）的气象来知晓。（阴气生于西方而盛于北方，所以西方凉爽而北方寒冷。君主面向巽方而言说，臣子面向干方而对答。）因此地面有高下之分，气候有温凉之别，高处气候寒冷，低处气候温热。（按：《六元正纪大论》说：“至高之地，冬气常在；至下之地，春气常在。”）所以前往寒凉之地容易腹胀，去往温热之地容易生疮，用泻下法治疗则腹胀消除，用发汗法治疗则疮疡痊愈，这是腠理开闭的常理，只是阴阳太少（多少）的差异罢了。（试着观察一下，高山多雪，平原多雨，高山多寒，平原多热，那么高下的寒热差异就可以验证了。中原的地形，西高北高，东低南低。如今百川汇聚，向东流入沧海，那么东南西北的高下情况就可以知道了。一是因为地形高下不同，所以寒热各异；二是因为阴阳的向背关系，有的少有的多，所以表现出温凉的差异。面向离、丙、巽、乙、震的方向，春季之气早到，秋季之气晚到，早晚相差十五日。面向丁、坤、庚、兑、辛、干、坎、艮的方向，秋季之气早到，春季之气晚到，早晚相差二十日。这就是所谓的带山之地。仔细审视朝向和背向，气候就可以推知了。在寒凉之地，腠理闭合多而开放少，闭合多则阳气不散，所以去寒凉之地腹部必然胀满。在湿热之地，腠理开放多而闭合少，开放多则阳气发散，所以去温热之地皮肤必然生疮。用泻下法使中气不致有余，所以腹胀消除。用发汗法使阳气外泄，所以疮疡痊愈。按：适和之，都指往的意思。本节王冰注论述高下寒热的辨析，委婉详尽数千言，这里不全载，仅节略其精要部分。）黄帝问：关于人的寿命长短又是怎样的呢？（按：是说人的寿命长短，也是随着地气不同而区分吗？）岐伯回答：阴精所奉之处的人长寿，阳精所降之处的人短命。（阴精所奉，是指高地。阳精所降，是指低地。阴方之地，阳气不妄泄，寒气在外制约，邪气不易多次侵袭而正气坚守，所以寿命延长。阳方之地，阳气耗散，发泄无度，风热多次侵袭，真气倾竭，所以夭折。就事实验证，如今中原地区，西北方人多长寿，东南方人多短命，其中还有细微差别，这是寿命长短的巨大差异。）黄帝说：好！如果生病了该如何治疗？岐伯说：西北方的病宜用发散和寒凉的方法治疗，东南方的病宜用收敛和温补的方法治疗，这就是所谓同病异治。（西方北方人，皮肤腠理致密，人都吃热性食物，所以适宜发散和寒凉。东方南方人，皮肤腠理疏松，人都吃冷性食物，所以适宜收敛和温补。发散指温浴，使内外通达。收敛指温中，不解表。如今当地习俗都与此相反，如果据此治疗，病情反而会加重。）所以说：气候寒冷凉爽，治疗用寒凉药，配合汤液浸渍；气候温热，治疗用温热药，加强内部守固。必须顺应其气化特点，可以使身体平和，如果是假象则相反。（……寒方用寒药，热方用热药，温方用温药，凉方用凉药，这是正法，是同气相求。行水渍之是汤液漫渍。平指平调。如果西方北方有冷病，假借温方热方来去除它，东方南方有热疾，须用凉方寒方来治疗，那么就反过来采用上述正法来获取疗效。）
黄帝说：好！为什么有的年份人们没有生病，但脏腑之气却不相应发挥作用呢？岐伯说：这是因为天气制约它，气有所顺从。（张景岳说：“岁有不病不应不用者，是说岁运本该有病却没有病，以及脏气本该响应却没有响应不发挥作用的情况。天气制之气有所从者，是说司天之气制约它，则顺从乎天气，所以有不符合岁运的情况。制，是禁制的意思。”）
黄帝说：希望听您详细说说。岐伯说：少阳司天，火气下行，肺气上从，白色显现金气起作用，草木受灾，（按：火是金所不能克的，所以火盛临金，金不敢抵抗而只听从火的命令。然而火是木之子，木是金所克的，只有火盛于上，金上从于火，阳顺从火的威势而实阴执行自己的命令，金起而用事，木又受灾，所以说白起金用。草木眚，是金受制于其子，还向母亲索取补偿，与子为母复，意义相同。后文并同。注与各家都没指出这点，可惜啊！）火气显现燔灼，金被变革且消耗，大暑流行，咳嗽、喷嚏、鼻渊、鼻衄，鼻塞、白头疮、寒热、肿痛。（寅申之年候。临指御于下。从指从事于上。按：王本作疡，王注作故曰生疡，新校正谓脱一疮字，别本曰字作口，都错误。夫疡既为头疮，今头疮多白，当是白字之讹误，现在纠正。）风气行于地，尘沙飞扬，心痛，胃脘痛，厥逆，膈部不通，其发病暴急迅速。（厥阴在泉，所以风气行于地。风淫胜，所以产生这些病。少阳厥阴，其化急速，所以病气起发急速，这是地气不顺而产生的病。）
阳明司天，燥气下行，肝气上从，青色显现木气起作用而挺立，土气受灾，凄清寒冷频繁到来，树木被伐草枯萎，胁痛目赤，颤抖鼓栗，筋痿不能久立。（卯酉之年候。按：木为植类，萎则仆倒，强则挺直而立也。）暴热到来，土气变暑，阳气郁结发作，小便变色，寒热如疟疾，严重则心痛，火行于枯稿，流水不结冰，蛰虫出现。（少阴在泉，热监于地而产生这些病。）
太阳司天，寒气下行，心气上从，而火气且明，（按：火弱则暗，盛则明。新校正云当作火用，不对。）丹色显现，金气受灾，寒清时常兴起，胜则水结冰，火气高明，心热烦，咽干，喜欢口渴，鼻渊喷嚏，喜欢悲伤，频繁呵欠，热气妄行，寒气复发，霜不时降落，健忘，严重则心痛。（辰戌之年候。）土气湿润，水气丰衍，寒气客至，沉阴化生，湿气变动物体，水饮内停，中满不食，皮肤麻木肌肉顽厚，筋脉不利，严重则浮肿，身后痈疽。（太阴在泉，湿监于地而产生这些病。按：湿土在泉，土盛胜水，所以能化阴变物。然而盛极则自病，所以又内停中满而肌肤顽厚，且能抗所不胜而侮水，所以病筋脉浮肿也。身后痈，指背疽，新校正作身后难，不对。音顽，不知痛痒也。）
厥阴司天，风气下行，脾气上从，而土气且隆盛，黄色显现，水气受灾，土气变革，身体沉重，肌肉萎缩，食减口不知味，风气行于太空，云物摇动，目眩耳鸣。（巳亥之年候。按：隆，丰浓也。革，易也，谓土盛复衰而自病，变革其作用也。爽，失也，谓口不知味也。惟土自病，则风木益肆其强，而横行于太虚之中矣。）火气放纵其暴烈，地气乃暑，大热消烁，血水下流，蛰虫数见，流水不结冰，其发病机迅速。（少阳在泉，火监于地而产生这些病。少阳厥阴之气，变化卒急，其为疾病，速若发机，所以说其发机速。按：赤沃下谓血水下流也，二便血及赤带之属。）
少阴司天，热气下行，肺气上从，白色显现金气起作用，草木受灾，喘，呕，寒热，嚏，鼻渊鼻衄，鼻塞，大暑流行，严重则疮疡燔灼，金烁石流。（子午之年候。热气司天，所以产生这些病。按：喘呕嚏窒等证世多以为属寒，乃君火司天也有这些病者，火逆于肺则喘，逆于胃则呕，火闭于肺则鼻窒，外泄则嚏也。）地气乃燥清，凄清寒冷频繁到来，胁痛，善太息，肃杀行，草木变。（按：少阴司天，则阳明在泉而燥金用事，所以有这些病。）
太阴司天，湿气下行，肾气上从，黑色显现水气变，（按：新校正云：“详前后文，此少火乃眚三字。”）埃冒云雨，胸中不利，阳痿，气大衰而不起不用，当其时，反腰臀部痛，动转不便，厥逆。（丑未之年候。埃，土雾也。冒，不分远也。云雨，土化也。 谓臀肉也。按：湿土司天，肾水受制而生病。水变正谓肾水变病也。不起即痿。用，作用。惟不起，故不能作用，是名阳痿，所以腰痛而不能转动也。新校正云当作水用，谬矣。厥逆二字上，旧有也字，似属误多，删之。 音谁。）地气乃藏阴，大寒且至，蛰虫早附，心下痞痛，地裂冰坚，少腹痛，时害于食，乘金，则止水增，味乃咸，行水减也。（止水，井泉也。行水，河渠流注者也。止水虽长，乃变常甘美而为咸味也。按：新校正云：“详太阴司天之化，不言甚则病某，而云当其时，又云乘金则云云者，与前条互相发明也。”太阳寒水在泉，故病皆苦于寒也。金者水之母，井水味咸，尤益于肾，故乘金则水得益而止水增长。若流动之水，则不甚益肾，而反见减少也。）
按：六十年中，每年各有司天在泉，人之患病，何者属司天，何者属在泉，岐伯特意详尽说明，想让人因言以辨证，因证以施治。总之，不出乎以胜相制的常规，犹可按节气而推算。至于气交之变，突然而动，则不可一例求之，在于神而明之，存乎其人。晚近以来，目不经过《素问》的不必说了。间有一二号知名读书人，专崇岁运，对本抄 ，是何司天，用何方药。唉！以一方治百病，轩岐虽圣，欲使尽效，恐怕也不能做到。
黄帝问：岁有胎孕不育，治疗不全，是什么气造成的？岐伯说：六气五类，有相胜制也，同者盛之，异者衰之，这是天地之道，生化的常理。所以厥阴司天，毛虫静，羽虫育，介虫不成；（谓乙巳丁巳己巳辛巳癸巳，乙亥丁亥己亥辛亥癸亥之岁也。静，无声也，亦谓静退不先用事也。羽为火虫，气同地也。火制金化，故介虫不成，谓白色有甲之虫少孕育也。）在泉，毛虫育， 虫耗，羽虫不育。（地气制土，黄 耗损，岁乘木运，又其甚也。羽虫不育，少阳自抑之，是则五寅五申岁也。凡称不育不成，皆谓少，非悉无也。）少阴司天，羽虫静，介虫育，毛虫不成；（谓甲子丙子戊子庚子壬子，甲午丙午戊午庚午壬午之岁也。静谓胡越燕、百舌鸟之类也。是岁黑色毛虫孕育少成。）在泉，羽虫育，介虫耗不育。（五卯五酉岁也。按：新校正云：“详介虫耗，以少阴在泉，火克金也。介虫不育，以阳明在天自抑之也。”）太阴司天， 虫静，鳞虫育，羽虫不成；谓乙丑丁丑己丑辛丑癸丑，乙未丁未己未辛未癸未之岁也。 虫谓人及虾蟆之类也。羽虫谓青绿色者，则鹦鹉 鸟翡翠之类。岁乘金运，其复甚焉。（按：虫类分属五行，五行迭胜，故耗育分焉。人为万物之灵，体合阴阳，五德均备，本非虫类之比；然自天地观之，则亦虫焉而已。）在泉， 虫育，鳞虫不成。（五辰五戌岁也。）少阳司天，羽虫静，毛虫育， 虫不成；谓甲寅丙寅戊寅庚寅壬寅，甲申丙申戊申庚申壬申之岁也。在泉，羽虫育，介虫耗，毛虫不育。（五巳五亥岁也。）阳明司天，介虫静，羽虫育，介虫不成；（谓乙卯丁卯己卯辛卯癸卯，乙酉丁酉己酉辛酉癸酉岁也。）在泉，介虫育，毛虫耗，羽虫不成。（五子五午岁也。羽虫不成，以上见少阴也。）太阳司天，鳞虫静， 虫育；（谓甲辰丙辰戊辰庚辰壬辰，甲戌丙戌戊戌庚戌壬戌之岁也。按：新校正云：“详此当云鳞虫不成。”）在泉，鳞虫耗， 虫不育。（五丑五未岁也。按，新校正云：“详此当为鳞虫育，羽虫耗， 虫不育。”）诸乘所不成之运，则甚也。（乘木之运， 虫不成；乘火之运，介虫不成；乘土之运，鳞虫不成；乘金之运，毛虫不成；乘水之运，羽虫不成。当是岁者，与上文同，悉少能孕育也。斯并运与气同者。运乘其胜，复遇天符及岁会者，十孕不全一二也。）故气主有所制，岁立有所生，地气制己胜，天气制胜己，（张景岳曰：“地气制己胜，谓以己之胜，制彼之不胜，如以我之木，制彼之土也。天气制胜己，谓司天之气，能制夫胜己者也。如丁丑丁未，木运不及而上见太阴，则土齐木化，故上宫与正宫同；癸卯癸酉，火运不及而上见阳明，则金齐火化，故上商与正商同者是也。盖以司天在上，理无可胜，故反能制胜己者。胜己犹可制，则己胜者，不言可知矣。”）天制色，地制形，（天气随己不胜者制之，谓制其色也；地气随己所胜者制之，谓制其形也。故又曰天制色，地制形焉。是以天地之间，五类生化，互有所胜，互有所化，互有所生，互有所制矣。）五类衰盛，各随其气之所宜也。故有胎孕不育，治之不全，此气之常也。（天地之间，有生之物凡此五类也。五谓毛羽 鳞介也。故曰∶毛虫三百六十，麟为之长；羽虫三百六十，凤为之长； 虫三百六十，人为之长；鳞虫三百六十，龙为之长；介虫三百六十，龟为之长。凡诸有形， 行飞走，喘息胎息，大小高下，青黄赤白黑，身被毛羽鳞介者，通而言之，皆为之虫矣。不具是四者，则为 虫。凡此五物，皆有胎生卵生湿生化生也。因人致问，言及五类也。）
所谓中根也，（生气之根本，发自身形之中，中根也。非是五类，则生气根系，悉因外物以成立矣。按：此节之义与上文迥乎不同，上文论胎孕耗育之数，此则言凡根于外者皆根于内。王注即承上解，误矣。）根于外者亦五，故生化之别，有五气五味五色五类五宜也。（五气谓臊焦香腥腐也。五味谓酸苦甘辛咸也。五色谓青黄赤白黑也。）黄帝问：什么是这样？岐伯说：根于中者，命曰神机，神去则机息；根于外者，命曰气立，气止则化绝。（诸有形之类，根于中者，生源系天，其所动静，皆神气为机发之主，故其所为也，物莫之知，是以神舍去，则机发动用之道息矣。根于外者，生源系地，故其所生长化成收藏，皆为造化之气所成立，故其所出也，亦物莫之知，是以气止息，则生化结成之道绝灭矣。其木火土金水，燥湿液坚柔，虽常性不易，及乎外物去，生气离，根化绝止，则其常体性颜色，皆必小变移其旧也。按：注是矣，而未明快。盖神藏于无形，气根据于有象，中外常互相根也，缺一不可以生矣。六微旨大论曰：“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，其义一也。）故各有所制，各有所胜，各有所生，各有所成。所以说不知道年之所加，气之同异，不足以言生化，说的就是这个意思。（按：《六节脏象论》说：“不知年之所加，气之盛衰，虚实之所起，不可以为工矣。”）
黄帝说：气始而生化，气散而有形，气布而蕃育，气终而象变，其致一也。（按：始以发端言，散以分授言，
In the South, the climate is hot. Because Yin essence is offered upwards, the coldness of the earth can be known by observing what is above. (Yin Qi originates in the West and flourishes in the North; therefore, the West is cool and the North is cold. The Sovereign faces Xun to speak, and the Minister faces Qian to reply.) Thus, the ground has high and low elevations, and the Qi has warm and cool differences. High places have cold Qi, and low places have hot Qi. (Note: *Liu Yuan Zheng Ji Da Lun* states: "In the highest places, Winter Qi is always present; in the lowest places, Spring Qi is always present.") Therefore, going to cold and cool places causes bloating, while going to warm and hot places causes sores. Purging resolves the bloating, and sweating resolves the sores. This is the normal state of the opening and closing of the Cou Li (skin pores and interstices), differing only in the degree of Tai Shao (excess or deficiency). (Observe this: high mountains have much snow, plains have much rain; high mountains are cold, plains are hot. Thus, the cold and heat of high and low elevations can be verified. In the Central Plains, the terrain is high in the west and north, and low in the east and south. Now, all rivers converge and flow east into the Blue Sea, so the high and low of the four directions can be known. First, due to different terrain elevations, the cold and heat differ; second, due to the facing away from or towards Yin and Yang, there are more or less, thus showing differences in warmth and coolness. Places facing Li, Bing, Xun, Yi, and Zhen experience early Spring Qi and late Autumn Qi, with a difference of fifteen days. Places facing Ding, Kun, Geng, Dui, Xin, Qian, Kan, and Gen experience early Autumn Qi and late Spring Qi, with a difference of twenty days. These are called lands with mountains. Carefully observing the facing and back, the climate can be deduced. In cold and cool places, the Cou Li close often and open rarely. Since they close often, Yang Qi does not dissipate, so going to cold and cool places inevitably causes abdominal bloating. In damp-heat places, the Cou Li open often and close rarely. Since they open often, Yang Qi disperses, so going to warm and hot places inevitably causes skin sores. Purging ensures the Middle Qi is not excessive, so bloating resolves. Sweating allows Yang Qi to escape outward, so sores resolve. Note: 'Shi' and 'Zhi' both mean 'to go'. Wang Bing's commentary on this section discusses the distinction between high/low and cold/heat in thousands of words; here we do not record it all, but only summarize its essentials.) The Emperor asked: What about longevity and premature death? (Note: This asks whether human longevity varies according to local Qi.) Qibo replied: Where Yin essence is offered upwards, people live long; where Yang essence descends downwards, people die young. (Where Yin essence is offered upwards refers to high places. Where Yang essence descends downwards refers to low places. In Yin regions, Yang Qi does not leak recklessly, Cold Qi holds externally, pathogenic factors do not frequently strike, and Righteous Qi remains firm, so life is extended. In Yang regions, Yang Qi dissipates, excretion is unrestrained, Wind-Heat strikes frequently, and True Qi is exhausted, so premature death occurs. Verifying by events, in the Central Plains today, people in the Northwest tend to live long, while people in the Southeast tend to die young, though there are minor variations within each. This is the great difference in longevity.) The Emperor said: Excellent! How should diseases be treated? Qibo said: Diseases in the Northwest should be treated with dispersing and cooling methods, while diseases in the Southeast should be treated with consolidating and warming methods. This is what is meant by treating the same disease differently. (People in the West and North have dense skin and Cou Li, and eat hot foods, so dispersing and cooling are suitable. People in the East and South have loose skin and Cou Li, and eat cold foods, so consolidating and warming are suitable. 'Dispersing' refers to warm bathing to make the interior and exterior smooth and unobstructed. 'Consolidating' refers to warming the interior without releasing the exterior. Today, local customs are opposite to this; if one treats according to these customs, the condition will worsen.) Therefore, it is said: When the climate is cold and cool, treat with cold and cool remedies, and use water baths; when the climate is warm and hot, treat with warm and hot remedies, and strengthen internal retention. One must align with the Qi to achieve balance; for false conditions, do the opposite. (...Using cold remedies in cold regions and hot remedies in hot regions is the correct method, following the principle of similar Qi. Water baths refer to soaking in decoctions. 'Ping' means balanced regulation. If there are cold diseases in the Northwest/West, borrow warm/hot remedies to eliminate them; if there are heat diseases in the Southeast/East, use cool/cold remedies to treat them. In these cases, reverse the standard method to obtain efficacy.)
The Emperor asked: Why are there years where people do not get sick, yet the Zang Qi does not respond or function? Qibo said: This is because Heavenly Qi restricts it, and Qi follows accordingly. (Zhang Jingyue says: "'Years without sickness and non-responsive Zang Qi' means that although the Yearly Yun suggests sickness, there is none, and although Zang Qi should respond, it does not. 'Heavenly Qi restricts, Qi follows' means that the Si Tian (Heavenly Qi) restricts it, so it follows Heavenly Qi, resulting in non-compliance with the Yearly Yun. 'Restrict' means prohibition/restriction.")
The Emperor said: I wish to hear this in detail. Qibo said: When Shao Yang is Si Tian, Fire Qi descends, Lung Qi ascends and follows, White appears as Metal Qi functions, and grass/trees suffer. (Note: Fire is what Metal cannot overcome. Thus, when Fire is abundant and oppresses Metal, Metal dares not resist and obeys Fire's command. However, Fire is the child of Wood, and Wood is what Metal overcomes. Only when Fire is abundant above does Metal follow Fire upwards. Yang follows Fire's might, while Yin executes its own command. Metal rises to function, and Wood suffers again. Hence, "White appears, Metal Qi functions." Grass/trees suffering means Metal is restricted by its child (Fire) and seeks compensation from its mother (Wood), which is the same meaning as "child avenges mother." Subsequent notes are similar. Commentaries fail to point this out, which is a pity!) Fire manifests as burning, Metal is transformed and consumed, Great Heat prevails, causing cough, sneezing, rhinorrhea, epistaxis, nasal obstruction, white ulcers, alternating cold and fever, and swelling. (This corresponds to Yin-Shen years. 'Lin' means ruling from below. 'Cong' means serving from above. Note: Wang's text uses 'Yang', Wang Bing's note says "thus arises ulcers," New Correction says a character 'Chuang' is missing, other editions read 'Zi' as 'Kou', all errors. Ulcer refers to head sores; since head sores are often white, 'Bai' (white) is likely a corruption of 'Yang'. Corrected here.) Wind Qi moves on the earth, dust and sand fly, causing heart pain, epigastric pain, Jue Ni (reversal cold), diaphragmatic obstruction, and sudden, rapid onset of disease. (Jue Yin is Di Quan, hence wind moves on earth. Excessive wind produces these diseases. Shao Yang and Jue Yin transform rapidly, so disease onset is sudden and fast. This is caused by disordered Earth Qi.)
When Yang Ming is Si Tian, Dryness Qi descends, Liver Qi ascends and follows, Cyan appears as Wood Qi functions and stands tall, Earth suffers, cold and bleak weather arrive frequently, trees are felled and grass withers, causing hypochondriac pain, red eyes, tremors, chills, tendon flaccidity, and inability to stand for long. (This corresponds to Mao-You years. Note: Wood is plant-based; withering means falling, standing tall means strength.) Sudden heat arrives, Earth becomes summer-like, Yang Qi stagnates and erupts, urine changes color, chills and fever resemble malaria, severe cases involve heart pain. Fire moves through dry fuel, flowing water does not freeze, hibernating insects appear. (Shao Yin is Di Quan, heat supervises the earth producing these effects.)
When Tai Yang is Si Tian, Cold Qi descends, Heart Qi ascends and follows, and Fire becomes bright. (Note: Fire is dim when weak, bright when strong. New Correction says it should be "Fire Functions," which is incorrect.) Redness appears, Metal suffers, cold and clear air frequently rise. Victory leads to frozen water. Fire Qi is lofty, causing heart heat and vexation, dry throat, frequent thirst, rhinorrhea, sneezing, sadness, frequent yawning, reckless movement of heat Qi, recurrence of cold, untimely frost, forgetfulness, and severe cases involving heart pain. (This corresponds to Chen-Xu years.) Earth becomes moist, Water is abundant. Cold guests arrive, deep Yin transforms, dampness alters things. Internal retention of water and drink, fullness in the middle, loss of appetite, numb skin and thick flesh, unsmooth sinews and vessels, severe cases involve edema, and carbuncles on the back. (Tai Yin is Di Quan, dampness supervises the earth producing these effects. Note: Damp-Earth at Di Quan, Earth is strong and overcomes Water, thus transforming Yin and altering things. However, extreme abundance leads to self-disease, causing internal retention, middle fullness, and numb/thick skin. It also resists the unconquerable (Water) and insults it, causing sinus/edema issues. 'Back carbuncle' refers to back abscesses; New Correction reads 'back difficulty,' which is wrong. 'Wan' sounds like stubborn/numb, meaning insensitivity to pain/itch.)
When Jue Yin is Si Tian, Wind Qi descends, Spleen Qi ascends and follows, Earth becomes abundant, Yellow appears, Water suffers, Earth Qi transforms, body weight increases, muscle atrophy, reduced food intake, loss of taste, wind moves in the great void, clouds and objects shake, vertigo, and tinnitus. (This corresponds to Si-Hai years. Note: 'Long' means abundant/thick. 'Ge' means change, referring to Earth becoming abundant then deficient and self-diseasing, changing its function. 'Shuang' means loss, referring to loss of taste. Only when Earth self-diseases does Wind-Wood become stronger and横行 (run rampant) in the great void.) Fire releases its violence, Earth becomes hot, great heat scorches, red fluids flow downward, hibernating insects appear frequently, flowing water does not freeze, and disease onset is rapid like a trigger mechanism. (Shao Yang is Di Quan, fire supervises the earth producing these effects. Shao Yang and Jue Yin Qi change abruptly and quickly; their diseases arise swiftly like a trigger mechanism, hence "rapid onset." Note: 'Chi Wo Xia' means blood fluid flowing downward, including hematochezia, hematuria, and red leukorrhea.)
When Shao Yin is Si Tian, Heat Qi descends, Lung Qi ascends and follows, White appears as Metal Qi functions, grass/trees suffer, asthma, vomiting, alternating cold and fever, sneezing, rhinorrhea, epistaxis, nasal obstruction, prevalent Great Heat, severe cases involve burning sores, metal melts and stones flow. (This corresponds to Zi-Wu years. Heat Qi at Si Tian causes these diseases. Note: Asthma, vomiting, sneezing, and obstruction are often considered Cold patterns, but Jun Huo (Ministerial Fire) at Si Tian also produces them. Fire counterflow in Lung causes asthma, in Stomach causes vomiting, blocking Lung causes nasal obstruction, escaping outward causes sneezing.) Earth becomes dry and clear, cold and bleak weather arrive frequently, hypochondriac pain, frequent sighing,肃杀 (severe/cutting) Qi moves, grass/trees change. (Note: Shao Yin at Si Tian means Yang Ming is at Di Quan, and Dry-Metal functions, hence these diseases.)
When Tai Yin is Si Tian, Dampness Qi descends, Kidney Qi ascends and follows, Black appears, Water changes. (Note: New Correction says: "Checking previous and subsequent texts, these three characters 'Shao Huo Nai Sheng' [Minor Fire then Suffer] belong here.") Dust obscures clouds and rain, chest discomfort, impotence, Qi greatly declines and fails to rise or function. At that time, lower back and buttock pain occur, difficulty moving and turning, Jue Ni. (This corresponds to Chou-Wei years. 'Ai' is earth mist. 'Mao' means indistinguishable distance. 'Clouds and rain' are Earth transformations. 'Tui' refers to buttock muscles. Note: Damp-Earth at Si Tian, Kidney Water is restricted and diseased. 'Water change' precisely means Kidney Water pathological change. 'Bu qi' means impotence. 'Yong' means function. Only failing to rise, it cannot function, hence named impotence, causing back pain and immobility. New Correction says it should be "Water Functions," which is wrong. Above the two characters 'Jue Ni', an old 'Ye' character exists, likely an error, deleted. 'Tui' sounds like 'Shui'.) Earth Qi stores Yin, Great Cold arrives, hibernating insects attach early, sub-xiphoid stuffiness and pain, earth cracks and ice hardens, lower abdominal pain, occasional harm to eating. When encountering Metal, stagnant water increases, taste becomes salty, flowing water decreases. (Stagnant water refers to wells/springs. Flowing water refers to rivers/canals. Although stagnant water grows, it changes from sweet/delicious to salty. Note: New Correction says: "Examining Tai Yin Si Tian transformation, it does not say 'severe case involves X disease', but 'at that time' and 'encountering Metal...', which clarifies the previous section together." Tai Yang Cold-Water at Di Quan, so diseases suffer from cold. Metal is Mother of Water, well water is salty, especially beneficial to Kidney. Thus, encountering Metal benefits Water, increasing stagnant water. If flowing water, it does not benefit Kidney much and instead decreases.)
Note: In the sixty-year cycle, each year has Si Tian and Di Quan. Regarding human diseases, which belong to Si Tian and which to Di Quan, Qibo explains them in detail, intending for people to differentiate syndromes based on words, and apply treatment based on syndromes. Generally speaking, it does not exceed the constant of mutual restriction by overcoming. It can still be deduced by solar terms. However, changes in Qi intersection, occurring suddenly, cannot be sought uniformly. It depends on spiritual understanding and the individual. In recent times, those who have not seen *Su Wen* need not be mentioned. Among the few famous scholars who specialize in Yearly Yun, copying against it, determining Si Tian, and using specific formulas... Alas! Using one formula to treat a hundred diseases, even if Xuan-Qi were sages, hoping for complete efficacy, is certainly impossible.
The Emperor asked: Why are there years of infertility or incomplete treatment? What Qi causes this? Qibo said: The Six Qi and Five Categories have mutual overcoming and restriction. Those that are same flourish, those that are different decline. This is the Way of Heaven and Earth, the constant of generation and transformation. Therefore, when Jue Yin is Si Tian, Mao Chong (Hairy creatures) are quiet, Yu Chong (Feathered creatures) reproduce, Jie Chong (Armored creatures) do not form; (Refers to Yi-Si, Ding-Si, Ji-Si, Xin-Si, Gui-Si, Yi-Hai, Ding-Hai, Ji-Hai, Xin-Hai, Gui-Hai years. 'Quiet' means silent, or retreating and not acting first. Yu are Fire creatures, Qi matches Earth. Fire restricts Metal transformation, hence Jie Chong do not form, meaning white armored creatures have little reproduction.) At Di Quan, Mao Chong reproduce, Huang Chong (Yellow/Damp creatures) waste, Yu Chong do not reproduce. (Earth Qi restricts Earth, Huang Chong are depleted. Year encounters Wood Yun, worsening it. Yu Chong do not reproduce, Shao Yang suppresses itself. These are Wu-Yin and Wu-Shen years. All calls of 'not reproducing/not forming' mean few, not absolutely none.) When Shao Yin is Si Tian, Yu Chong are quiet, Jie Chong reproduce, Mao Chong do not form; (Refers to Jia-Zi, Bing-Zi, Wu-Zi, Geng-Zi, Ren-Zi, Jia-Wu, Bing-Wu, Wu-Wu, Geng-Wu, Ren-Wu years. 'Quiet' refers to birds like swallows, mynas. This year, black-haired creatures have little reproduction.) At Di Quan, Yu Chong reproduce, Jie Chong waste and do not reproduce. (Five Mao, Five You years. Note: New Correction says: "Examining Jie Chong waste, due to Shao Yin at Di Quan, Fire overcomes Metal. Jie Chong not reproducing, due to Yang Ming at Si Tian suppressing itself.") When Tai Yin is Si Tian, Ren Chong (Human-like creatures) are quiet, Lin Chong (Scaled creatures) reproduce, Yu Chong do not form; Refers to Yi-Chou, Ding-Chou, Ji-Chou, Xin-Chou, Gui-Chou, Yi-Wei, Ding-Wei, Ji-Wei, Xin-Wei, Gui-Wei years. Ren Chong refers to humans and frogs. Yu Chong refers to green/blue ones, like parrots, kingfishers. Year encounters Metal Yun, its recovery is severe. (Note: Creature categories belong to Five Elements. Five Elements alternate victory, hence depletion and reproduction vary. Humans are spirits of all things, bodies combine Yin/Yang, five virtues are complete, originally not comparable to creatures; but viewed from Heaven/Earth, they are also creatures.) At Di Quan, Ren Chong reproduce, Lin Chong do not form. (Five Chen, Five Xu years.) When Shao Yang is Si Tian, Yu Chong are quiet, Mao Chong reproduce, Ren Chong do not form; Refers to Jia-Yin, Bing-Yin, Wu-Yin, Geng-Yin, Ren-Yin, Jia-Shen, Bing-Shen, Wu-Shen, Geng-Shen, Ren-Shen years. At Di Quan, Yu Chong reproduce, Jie Chong waste, Mao Chong do not reproduce. (Five Si, Five Hai years.) When Yang Ming is Si Tian, Jie Chong are quiet, Yu Chong reproduce, Jie Chong do not form; (Refers to Yi-Mao, Ding-Mao, Ji-Mao, Xin-Mao, Gui-Mao, Yi-You, Ding-You, Ji-You, Xin-You, Gui-You years.) At Di Quan, Jie Chong reproduce, Mao Chong waste, Yu Chong do not form. (Five Zi, Five Wu years. Yu Chong not forming, see Shao Yin above.) When Tai Yang is Si Tian, Lin Chong are quiet, Ren Chong reproduce; (Refers to Jia-Chen, Bing-Chen, Wu-Chen, Geng-Chen, Ren-Chen, Jia-Xu, Bing-Xu, Wu-Xu, Geng-Xu, Ren-Xu years. Note: New Correction says: "Examining this, it should say Lin Chong do not form.") At Di Quan, Lin Chong waste, Ren Chong do not reproduce. (Five Chou, Five Wei years. Note: New Correction says: "Examining this, it should be Lin Chong reproduce, Yu Chong waste, Ren Chong do not reproduce.") For all Yun that encounter what does not form, it becomes severe. (Encountering Wood Yun, Ren Chong do not form; Encountering Fire Yun, Jie Chong do not form; Encountering Earth Yun, Lin Chong do not form; Encountering Metal Yun, Mao Chong do not form; Encountering Water Yun, Yu Chong do not form. In these years, same as above, all have little reproduction. These are Yun and Qi being the same. Yun encounters its victor, and additionally meets Tian Fu and Sui Hui, ten pregnancies result in incomplete birth, one or two survive.) Thus, Qi masters have restrictions, Years establish sources. Earth Qi restricts what it overcomes, Heavenly Qi restricts what overcomes it. (Zhang Jingyue says: "Earth Qi restricts what it overcomes" means using one's own overcoming power to restrict what one cannot overcome, e.g., using my Wood to restrict others' Earth. "Heavenly Qi restricts what overcomes it" means Si Tian Qi can restrict that which overcomes oneself. E.g., Ding-Chou, Ding-Wei, Wood Yun is insufficient, and Upper sees Tai Yin, then Earth aligns with Wood transformation, so Upper Gong equals Normal Gong; Gui-Mao, Gui-You, Fire Yun is insufficient, and Upper sees Yang Ming, then Metal aligns with Fire transformation, so Upper Shang equals Normal Shang. Since Si Tian is above, logically it cannot be overcome, thus it can reverse to restrict what overcomes it. If what overcomes it can be restricted, then what it overcomes needs no mention.) Heaven restricts Color, Earth restricts Form. (Heavenly Qi restricts what it cannot overcome, restricting Color; Earth Qi restricts what it overcomes, restricting Form. Hence, "Heaven restricts Color, Earth restricts Form." Thus, between Heaven and Earth, the Five Categories generate and transform, mutually overcoming, transforming, generating, and restricting.) The decline and prosperity of the Five Categories each follow the suitability of their Qi. Thus, there is infertility or incomplete treatment; this is the constant of Qi. (Between Heaven and Earth, living things fall into these five categories. Five refers to Mao, Yu, Ren, Lin, Jie. Hence: 360 Hairy creatures, Kirin is leader; 360 Feathered creatures, Phoenix is leader; 360 Human-like creatures, Human is leader; 360 Scaled creatures, Dragon is leader; 360 Armored creatures, Turtle is leader. All formed things, crawling/flying/walking, breathing/gestation, large/small/high/low, blue/yellow/red/white/black, covered in hair/feathers/scales/shells, generally speaking, are all called creatures. Not possessing these four traits makes one a Ren Chong. All five have gestation, egg-laying, moisture, and spontaneous generation. Due to human inquiry, mentioning five categories.)
What is called Zhong Gen (Middle Root). (The root of Sheng Qi originates from within the body form, the Middle Root. If not one of the five categories, the root of Sheng Qi relies entirely on external things to establish. Note: The meaning of this section is vastly different from the above. The above discusses numbers of gestation/depletion/reproduction; this states that all rooted externally are rooted internally. Wang Bing's note continues from above, which is mistaken.) Roots externally are also five. Thus, distinctions in generation/transformation include Five Qi, Five Flavors, Five Colors, Five Categories, and Five Suitabilities. (Five Qi refer to Sour, Burnt, Fragrant, Fishy, Rotten. Five Flavors refer to Sour, Bitter, Sweet, Pungent, Salty. Five Colors refer to Green, Yellow, Red, White, Black.) The Emperor asked: What does this mean? Qibo said: Rooted in the middle, it is called Shen Ji (Spirit Mechanism); when Spirit leaves, Mechanism ceases. Rooted externally, it is called Qi Li (Qi Establishment); when Qi stops, Transformation ends. (Among all formed things, those rooted in the middle have life source tied to Heaven. Their movement and stillness are all governed by Shen Qi as the master of mechanism initiation. Thus, their actions are unknown to things. Therefore, when Shen departs, the way of mechanism activation and function ceases. Those rooted externally have life source tied to Earth. Thus, their growth, transformation, completion, and storage are all established by Creation Qi. Thus, their emergence is also unknown to things. Therefore, when Qi stops, the way of generation/transformation formation is cut off. Wood, Fire, Earth, Metal, Water, Dryness, Moisture, Fluidity, Hardness, Softness, though constant natures do not change, when external things depart and Sheng Qi separates, root transformation ceases, then their constant body nature and color must slightly shift from old. Note: The note is correct but not clear enough. Shen hides in formlessness, Qi relies on imagery. Inside and outside constantly root each other; lacking one cannot produce. *Liu Wei Zhi Da Lun* says: "If exit/entry cease, Shen Ji perishes; if ascent/descent stop, Qi Li is isolated and endangered." Thus, without exit/entry, there is no growth, strengthening, aging, and end; without ascent/descent, there is no growth, transformation, completion, and storage. The meaning is identical.) Thus, each has restriction, each has overcoming, each has generation, each has completion. Therefore, it is said: Not knowing the addition of the Year, the similarity and difference of Qi, is insufficient to speak of generation/transformation. This is what is meant. (Note: *Liu Jie Zang Xiang Lun* says: "Not knowing the addition of the Year, the prosperity and decline of Qi, the origin of deficiency/excess, one cannot be a physician.")
The Emperor said: Qi begins and generates transformation, Qi scatters and forms shape, Qi spreads and multiplies, Qi ends and image changes. Their destination is one. (Note: 'Begin' refers to starting, 'Scatter' refers to distribution,)