五运六气天地之纪用也生物芸芸介乎两间同纪用者斯人尔具运气钞
岐伯曰天度者所以制日月之行也气数者所以纪化生之用也（续制谓准度纪谓纲纪准日月之行度者所以明日月之行迟
速也纪化生之为用者所以彰气至而斯应也气应无差则生成之理不替迟速以度大小之月生焉故日异长短月移寒暑收藏生长
无失时宜也○六六之节天之度也九九制会天之数也所谓气数者生成之气也愚谓生成之气乃六气谓之时之气必九十日而更
换故云九九又云数也）天为阳地为阴日为阳月为阴行有分纪周有道理日行一度月行行十三度而有奇焉故大小月三百六十
五日而成岁积岁余而盈闰矣（日行迟故昼夜行天之一度而三百六十五日一周天而犹有度之奇分矣月行远故昼夜行天之十
三度余二十九日一周天也言有奇者谓十三度外复行十九分度之七故云月行十三度而有奇也礼仪及汉律历志云二十八宿及
诸星皆从东而循天西行日月及五星皆从西而循天东行令太史说云普循天而东行从东而西转也诸历家说月一日至四日月行
最疾日夜行十四五度余自五日至八日行次疾自夜行十三度余自九日至十九日其行迟日夜行十二度余二十日至二十三日行
又小疾日夜行十三度余二十四日至晦日行又大疾日夜行十四度余○太史说月行之率不如此矣月行有十五日后迟者有十五
日前迟者有十五日后疾者有十五日前疾者大率一月四分之而皆有迟疾迟速之故固无常准矣虽月行一周天凡行三百六尔终
二十七日十一度二十九日日行二十九度月行三百八十七度少七度而不及日也至三十日日复迁计率至十三分日之八月方及
日矣此大尽之之月也大率其计率至十三分日之半者亦太尽法也其计率至十三分日之五之六而及日者小尽之月也故云大小
月三百六十五日而成岁也正言之者三百六十五日四分日之一乃一岁法以奇不成日故举六而言之若通以大小为法则岁止有
三百五十四日岁少十一日余矣取月所小之辰加岁外余之日故后闰后三十二日而盈闰焉书曰期三伯有六旬有六日以闰月定
四时成岁其日义也积盈余闰者盖以月之大小不尽天度之故也）立端于始表正于中推余于终而天度毕矣（端首也始初也表
彰示也正斗建也中月半也推退位也言立首气于初节之日示斗建于月半之辰退余闰于相望之后是以闰之前则气不及月闰之
后则月不及气故常月之制建初立中闰月之纪无初无纵中历有之皆他节气也故历无云某候闰某月节闰某月中也推终之义断
可知乎故曰立端于始表正于中推余于终也由斯推日成闰故能令天度毕焉）天有十日日六竟而周甲甲六复而终岁三百六十
日法也（续十日谓甲乙丙丁戊己庚辛壬癸之日也十者天地之至数也易曰天九地十是也六十日而周甲子之数甲子六周而复
始则终一岁之日是三十六十日之岁法非天度之数也此盖十二月各三十日者若除小月其日又差也）帝曰夫子言积气盈闰愿
闻何谓气岐伯曰五日谓之候三候谓之气六气谓之时四时谓之岁而各从其主治焉（续日行天之五度则五日也三候正十五日
也六气凡九十日正三月也设其多之矣故十八候为六气六气谓之时也四时凡三百六十日故曰四时谓之岁也各从主治谓一岁
之日各归从五行之一气而为之主以王也故下文曰）五运相袭而皆治之（治主治也）终期之日周而复始时立气布如环无端
候亦同法故曰不知年之所加气之盛衰虚实之所起不可以为工矣（续五运谓五行之气应天之运而主化者也袭言五行之气父
子相承主统一周之日常如是无已周而复始也时谓立春前当至时也气谓当王之脉气也春前气至脉气亦至故曰时立气布候谓
日行五度之候言一候之日亦五气相生而直之差则病矣新校正云王注似非本旨按此正谓岁立四时时布六气如环之无端故又
曰候亦同法）曰五运之始如环无端其太过不及何如曰五气更立各有所胜盛虚之变此其常也（续言盛虚之变见此乃天之常
道也）曰平气何如曰无过者也（续不愆常候则无过也）曰太过不及奈何曰在经有也（新校正云气交变论五常政论具言五
气平和太过不及之旨）曰何为所胜曰春胜长夏长夏胜冬冬胜夏夏胜秋秋胜春所谓得五行时之胜各以气命其脏（续春应木
木胜土长夏应土土胜水五行相胜常如是也四时之中加之长夏故谓得五行时之胜也所谓长夏者六月也土生于火长在夏中既
长而王故云长夏以气命脏者春之木内合肝长夏土内合脾之类故曰各以气命其脏也命名也）曰何以知其胜曰求其至也皆归
始春（立春之日）未至而至此谓太过则薄所不胜而乘所胜也命曰气淫至而不至此谓不及则所胜妄行而所生受病所不胜薄
之也命曰气迫所谓求其至者气至之时也（凡气之至皆谓立春前十五日乃候之初也未至而至谓所直之气未应至而先期至也
先期而至是气有余故曰太过至而不至谓所直之气应至不至而后期至后期而至是气不足故曰不及太过则薄所不胜而乘所胜
不及则所胜妄行而所生受病所不胜薄之也凡五行之气能克者为所胜克我者为所不胜生我者为所生假令肝木有余是肺金不
足金不制木故木太过木气既余则薄肺金而乘于脾土矣此皆五脏之气内相淫并为疾故命曰气淫也余太过例同又如肝木气少
不能制土土气无畏而遂妄行木被土凌故云所胜妄行而所生受病也肝木之气不平肺金之气自薄故曰所不胜薄之然木气不平
土金交薄相迫为疾故曰气迫也余不及例同）谨候其时气可与期失时反候五治不分邪僻内生工不能禁也（续时未气至时也
候其年则始于立春之日候其气则始于四气定期候其日则随于候日故曰谨候其时气可与期也反谓反背五治谓五行所治主统
一岁之气也）曰有不袭乎（言五行之气有不相承袭者乎）曰苍天之气不得无常也气之不袭是谓非常非常则变矣（变谓变
易天常也）曰非常而变奈何曰变至则病所胜则微所不胜则甚因而重感于邪则死矣故非其时则微当其时则甚也（续言苍天
布气尚不越于五行人在气中岂不应于天道夫人之气乱不顺天常故有病死之征假今木直之年有火气至后二岁病矣土气至后
三岁病矣金气至后四岁病矣水气至后五岁病矣其气不足复重感邪真气内征故重感于邪则死也假令非正真年而气相干者且
为微病不必内伤于神脏故非其时而且持也若当所直之岁则易中邪气故当其直时直病疾甚也诸气当其王者皆必受邪故云非
其时则微当其时则甚也经曰非其时则生当其时则死是也当谓正直之年六节藏象论）帝曰论言五运相袭而皆治之终期之日
周而复始余已知之矣愿闻其与三阴三阳之候奈何合之（续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不参同故周之）鬼臾区曰夫五运阴阳者天地之道也（续谓化生之道）万物之纲纪变化之父母生
杀之本始神明之府也（注具阴阳钞中）可不通乎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（续此谓化变
圣神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
变故万物无能逃五运阴阳由圣与神故众妙无能出幽玄之理深乎妙用不可得而称之○按经云物之生从于化物之极由乎变变
化之相薄成败之所由也又云气治而生化气散而有形气布而蕃育气终而象变其致一也）夫变化之为用也（续应万化之用也）
在天为玄（续天道玄远变化无穷传曰天道远人道迩又曰玄谓玄冥言天色高远也）在人为道（续道谓妙用之道也经术正化
非道不成又曰正理之道生养之政化也）在地为化（续谓生化万物生非土气孕育则形质不成）化生五味（续金石草木根叶
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（玄冥之内神处其中故曰玄生神）神在天
为风（续风者教之始天之使也天之号令也）在地为木（续东方之化）在天为热（应火为用）在地为火（续南方之化）在
天为湿（续应土为用）在地为土（续中央之化）在天为燥（续应金为用）在地为金（续西方之化）在天为寒（续应水为
用）在地为水（续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存盖初因而成立也
虽初因之以化成卒因之以败散尔岂五行之独有是哉凡因所因而成立者悉因所因而散落尔按在天为玄至此与阴阳应象及五
营运论文重注颇异）故在天为气（续气谓风热湿燥寒）在地成形（形谓木
火土金水）形气相感而化生万物矣（续此造化生成之大纪）然天地者万物之上下也（续天覆地载上下相临万物化生无遗
略也）左右者阴阳之道路也（续天有六气御下地有五行奉上当气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面正之常左为右右为左则左者南行右者北行而反也）水火者阴阳之征兆也（左右上
下水火义具阴阳钞中）金木者生成之终始也（续木主发生应春春为生化之始金主收敛应秋秋为成实终始不息其化常行按
此与阴阳应象论相入出）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气有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少多盛衰天地相召而阴阳损益昭然彰着可见矣）曰何谓气有多少形有盛衰曰阴阳之气各有
多少故曰三阴三阳（续由气有多少故有多升降分为三别也○岐伯曰气有多少异用注云太阴与正阴太阳与正阳次少者为太
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（续太过有余也不及不足也气至不足太过
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（续言亏盈无常互有胜负尔始谓甲子岁也六微旨论曰天气始于甲地气始于子子甲相合命曰岁立此之谓也则始甲子之
岁三百六十五日所禀之气当不足也次而推之终六甲也故有余已则不足不足已则有余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作苛疾生矣新校正云木运临卯火运临午土运临四季金运临酉水运临子
所谓岁会气之平也又五常政论云委和之纪上角与正角同上商与正商同上宫与正宫同伏明之纪上商与正商同单蓝之纪上宫
与正宫同上角与正角同从革之纪上商与正商同上角与正角同涸流之纪上宫与正宫同赫曦之纪上羽与正角同竖成之纪上征
与正商同又六元正纪论云不及而加同岁会以前诸岁并为正岁气之平也今王注以同天之化为非有余不足者非也）应天为天
符承岁为岁直三合为治（续应天为木运之岁上见厥阴火运之岁上见少阳太阴土运之岁上见太阴金运之岁上见阳明水运之
岁上见太阳此五行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
丑未金运之岁岁当己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火运之岁上见少阴年辰临午土运之岁
上见太阴年辰临未丑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治亦曰岁位三合亦为天符
六微旨论曰天符岁会曰太乙天符谓天运与岁相会也○详火运上少阴年辰临午即戊午岁也土运上太阴年辰临丑未即己丑己
未岁也金运上阳明年辰临酉即乙酉岁也）帝曰上下相召奈何鬼臾区曰寒暑燥湿火天之阴阳也三阳三阴上奉之（续太阳为
寒少阳为暑阳明为燥太阴为湿厥阴为风少阴为火皆为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（续木初气火二气相火三气土四气金五气水终气以其在地应天故云下应也气在地故曰地之阴阳按六微旨论曰地理之
应六节气位何如岐伯曰显名之右君火之位退行一步相火治之一段即此木火土金水火地之阴阳之义）天以阳生阴长地以阳
杀阴藏（续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阳阴之运用
也详此与阴阳应象论文重注颇异兹具阴阳钞）天有阴阳地亦有阴阳（续天有阴故能下降地有阳故能上腾是以各有阴阳也
阴阳交泰故化变由之成也）故阳中有阴阴中有阳（续易之卦离中虚坎中蒲其义象也王注阴阳之气极则过亢故各兼之金曰
寒极生热热极生寒又曰重阴必阳重阳必阴是也）所以欲知天地之阴阳者应天地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（续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
迁一位若以五承立则常六岁乃备尽天元之气故六岁而环会所谓周而复始也地气左行往而不返天气东转常至火运数五岁已
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）动静相召上下也阴阳相错而变由生也（续天地之道变化之微其由是矣孔子曰天地设位而易行乎其中此之谓
也○按五营运论云上下通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而复会）曰上下周纪其有
五运六气是天地运行的纲纪，万物在其中繁衍生息，处于天地之间。能够具备这种运气纲纪的，只有人类罢了。（此处为《运气钞》序言）
岐伯说：天度，是用来规范日月运行的尺度；气数，是用来记录气化生化作用的。（续注：制，意为准则、法度；纪，意为纲纪。规范日月运行尺度，是为了明确日月运行的快慢；记录化生作用，是为了彰显气至而相应的规律。气应没有差错，那么生成的道理就不会废止。根据快慢来度量大小月的长短，月亮移动带来寒暑收藏生长的变化，不会失去适宜的时机。）
六六之节，是天度的体现；九九制会，是天数的体现。所谓气数，就是生成之气。我认为生成之气就是六气，称为时气，必须经过九十日才更换，所以说“九九”又说是“数”。
天属阳，地属阴；日属阳，月属阴。运行有分界和纪限，周旋有道。太阳每天运行一度，月亮每天运行十三度有余。所以大月和小月共三百六十五日构成一年，积累岁余而产生闰月。（太阳运行慢，所以昼夜运行天空的一度，三百六十五天一周天，还有一度的零头。月亮运行远，所以昼夜运行天空的十三度多，二十九天一周天。说“有奇”，是指十三度之外又运行了十九分之七，所以说月亮运行十三度有余。《礼仪》及《汉律历志》说：二十八宿及诸星都从东向西沿天而行，日月及五星都从西向东沿天而行。令太史解释说：普遍沿天向东行，从东向西转。各家历法家说：月亮一日到四日，运行最快，日夜行十四五度；其余自五日到八日，运行次快，自夜行十三度多；自九日到十九日，运行慢，日夜行十二度多；二十日到二十三日，运行又稍快，日夜行十三度多；二十四日到晦日，运行又快，日夜行十四度多。○太史说的月亮运行速率不是这样。月亮运行有十五日后迟的，有十五日前迟的，有十五日后疾的，有十五日前疾的。大致将一月分为四段，都有迟疾，迟速的原因本来就没有固定的标准。虽然月亮一周天，凡行三百六十五度少七分，终二十七十一度，二十九日行二十九度，月亮行三百八十七度少七分，比太阳少七度而不及太阳。到了三十日，太阳再次迁移，计算速率到十三分之八，月亮才赶上太阳。这是大尽的月份。大致计算速率到十三分之半的，也是大尽的方法。计算速率到十三分之五或六而及日的，是小尽的月份。所以说大小月三百六十五日构成一年。正言之，三百六十五日四分日之一，是一岁的法则，因为零头不成日，所以举六来说。如果通以大小月为法则，岁只有三百五十四日，岁少十一日多了。取月亮所小的时辰，加在岁外剩余的日子，所以后闰后三十二日而盈闰。《书经》说：期年三百有六旬有六日，以闰月定四时成岁，就是这个意思。积累盈余设闰，是因为月亮大小不尽、天度不完备的缘故。）
在开始确立端点，在中部显示端正，在终结推求余数，天度就完备了。（端，首也；始，初也；表，彰示也；正，斗建也；中，月半也；推，退位也。意思是：在初节之日确立首气，在月半之辰显示斗建，在望日之后退余闰。所以在闰之前，气不及月；闰之后，月不及气。所以常月的制度，建立初一，确立月中；闰月的纪限，无初一无月中。历法中有记载的都是其他节气。所以历法没有说某候闰某月节、某月中。推究终结的意义，断然可知。所以说：立端于始，表正于中，推余于终。由此推算日子成为闰月，所以能使天度完备。）
天有十个天干，十日一循环完成一个甲子，甲子六个循环结束一岁，共三百六十日，这是法数。（续注：十日指甲乙丙丁戊己庚辛壬癸之日。十是天地至极之数，《易经》说：天九地十。六十日一循环甲子，甲子六周而复始，则结束一岁的日子，是三百六十日的岁法，不是天度的数目。这大概是十二月各三十日的情况，若除去小月，日子又有差异。）
黄帝说：先生讲积累气盈设闰，我想听听什么叫气？岐伯说：五日叫做候，三候叫做气，六气叫做时，四时叫做岁，各自顺从其主治。（续注：日行天之五度，则是五日。三候正是十五日。六气凡九十日，正是三月。假设其多，故十八候为六气，六气谓之时。四时凡三百六十日，所以说四时谓之岁。各从主治，谓一岁的日子各自归从五行之一气而为之主以王。所以下文说：）
五运相袭而皆治之。（治，主治也。）终期之日，周而复始，时令确立，气机布散，如环无端，候也同样遵循这个法则。所以说：不知道年的加临和气盛的衰虚实的起源，不可以做医生。（续注：五运谓五行之气应天之运而主化。袭，言五行之气父子相承，主统一周之日常如是无已，周而复始。时，谓立春前当至之时。气，谓当王之脉气。春前气至，脉气亦至，所以说时立气布。候，谓日行五度之候，言一候之日亦五气相生而直，差则病矣。新校正云：王注似非本旨。按此正谓岁立四时，时布六气，如环之无端，故又说候亦同法。）
问：五运的开始如环无端，其太过和不及怎么样？答：五气更立，各有所胜，盛虚的变化，这是常态。（续注：言盛虚之变见此，乃天之常道也。）
问：平气怎么样？答：没有过错。（续注：不愆常候则无过也。）
问：太过和不及怎么样？答：在经文中有记载。（新校正云：气交变论、五常政论具言五气平和、太过、不及之旨。）
问：什么是所胜？答：春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春。所谓得五行时之胜，各以气命其脏。（续注：春应木，木胜土；长夏应土，土胜水。五行相胜常如是也。四时之中加之长夏，故谓得五行时之胜也。所谓长夏者，六月也，土生于火，长在夏中，既长而王，故云长夏。以气命脏者，春之木内合肝，长夏土内合脾之类，故曰各以气命其脏也。命名也。）
问：怎么知道其胜？答：求其至，都归于始春（立春之日）。未至而至，此谓太过，则薄所不胜而乘所胜，命曰气淫。至而不至，此谓不及，则所胜妄行而所生受病，所不胜薄之，命曰气迫。所谓求其至者，气至之时也。（凡气之至，皆谓立春前十五日，乃候之初。未至而至，谓所直之气未应至而先期至。先期而至，是气有余，故曰太过。至而不至，谓所直之气应至不至而后期至。后期而至，是气不足，故曰不及。太过则薄所不胜而乘所胜。不及则所胜妄行而所生受病，所不胜薄之也。凡五行之气能克者为所胜，克我者为所不胜，生我者为所生。假令肝木有余，是肺金不足，金不制木，故木太过。木气既余，则薄肺金而乘于脾土矣。此皆五脏之气内相淫并为疾，故命曰气淫也。余太过例同。又如肝木气少，不能制土，土气无畏而遂妄行，木被土凌，故云所胜妄行而所生受病也。肝木之气不平，肺金之气自薄，故曰所不胜薄之。然木气不平，土金交薄，相迫为疾，故曰气迫也。余不及例同。）
谨慎等候其时，气可以与期。失时反候，五治不分，邪僻内生，工不能禁也。（续注：时未气至，时也。候其年则始于立春之日，候其气则始于四气定期，候其日则随于候日，故曰谨候其时，气可与期也。反，谓反背。五治，谓五行所治主统一岁之气也。）
问：有不相袭的吗？（言五行之气有不相承袭者乎？）答：苍天之气不得无常。气之不袭，是谓非常。非常则变矣。（变谓变易天常也。）
问：非常而变怎么样？答：变至则病，所胜则微，所不胜则甚，因而重感于邪则死矣。故非其时则微，当其时则甚也。（续注：言苍天布气尚不越于五行，人在气中，岂不应于天道？夫人之气乱不顺天常，故有病死之征。假今木直之年，有火气至后二岁病矣，土气至后三岁病矣，金气至后四年病矣，水气至后五年病矣。其气不足，复重感邪，真气内征，故重感于邪则死也。假令非正真年而气相干者，且为微病，不必内伤于神脏，故非其时而且持也。若当所直之岁，则易中邪气，故当其直时，直病疾甚也。诸气当其王者，皆必受邪，故云非其时则微，当其时则甚也。经曰：非其时则生，当其时则死，是也。当谓正直之年，《六节藏象论》。）
黄帝说：论说五运相袭而皆治之，终期之日周而复始，我已经知道了。想听听它与三阴三阳的候怎么样，合在一起？（续注：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。以六合五数不参同，故周之。）
鬼臾区说：夫五运阴阳者，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？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。（续注：此谓化变圣神之道也。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，故万物无能逃五运阴阳；由圣与神，故众妙无能出幽玄之理。深乎妙用，不可得而称之。○按经云：物之生从于化，物之极由乎变，变化之相薄，成败之所由也。又云：气治而生化，气散而有形，气布而蕃育，气终而象变，其致一也。）
夫变化之为用也，在天为玄，在人为道，在地为化。化生五味，道生智，玄生神。神在天为风，在地为木；在天为热，在地为火；在天为湿，在地为土；在天为燥，在地为金；在天为寒，在地为水。（续注：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，土为湿所存。盖初因而成立也。虽初因之以化成，卒因之以败散，尔岂五行之独有是哉？凡因所因而成立者，悉因所因而散落尔。按“在天为玄”至此，与《阴阳应象》及《五运行大论》文重注颇异。）
故在天为气，在地成形。形气相感而化生万物矣。（续注：此造化生成之大纪。）
然天地者，万物之上下也。（续注：天覆地载，上下相临，万物化生无遗略也。）左右者，阴阳之道路也。（续注：天有六气御下，地有五行奉上当气者为上，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。金木水火运北面正之，常左为右，右为左，则左者南行，右者北行而反也。）水火者，阴阳之征兆也。（左右上下水火义具《阴阳钞》中。）金木者，生成之终始也。（续注：木主发生，应春，春为生化之始；金主收敛，应秋，秋为成实。终始不息，其化常行。按此与《阴阳应象论》相入出。）气有多少，形有盛衰，上下相召而损益彰矣。（气有多少，谓天之阴阳气有三等多少不同秩也。形有盛衰，谓五运之气有太过不及也。由是少多盛衰，天地相召，而阴阳损益昭然彰着可见矣。）
问：什么叫气有多少，形有盛衰？答：阴阳之气各有多少，故曰三阴三阳。（续注：由气有多少，故有多升降，分为三别也。○岐伯曰：气有多少异用。注云：太阴与正阴，太阳与正阳，次少者为太阴，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。（续注：太过有余也，不及不足也。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。（续注：言亏盈无常，互有胜负尔。始谓甲子岁也。《六微旨论》曰：天气始于甲，地气始于子，子甲相合，命曰岁立，此之谓也。则始甲子之岁三百六十五日所禀之气当不足也。次而推之，终六甲也。故有余已则不足，不足已则有余。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作，苛疾生矣。新校正云：木运临卯，火运临午，土运临四季，金运临酉，水运临子，所谓岁会，气之平也。又《五常政论》云：委和之纪，上角与正角同；同上商与正商同；宫与正宫同。伏明之纪，上商与正商同。单蓝之纪，上宫与正宫同。从上角与正角同。从革之纪，上商与正商同。从上角与正角同。涸流之纪，上宫与正宫同。赫曦之纪，上羽与正角同。竖成之纪，上征与正商同。又《六元正纪论》云：不及而加同岁会。以前诸岁并为正岁，气之平也。今王注以同天之化为非有余不足者，非也。）
应天为天符，承岁为岁直，三合为治。（续注：应天为木运之岁上见厥阴，火运之岁上见少阳，太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。此五行者，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，金运之岁岁当己酉，水运之岁岁当申子。此五者，岁之所直，故曰承岁为岁直也。三合谓火运之岁上见少阴，年辰临午；土运之岁上见太阴，年辰临未丑；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。岁治亦曰岁位，三合亦为天符。《六微旨论》曰：天符岁会曰太乙天符，谓天运与岁相会也。○详火运上少阴年辰临午即戊午岁也，土运上太阴年辰临丑未即己丑己未岁也，金运上阳明年辰临酉即乙酉岁也。）
黄帝说：上下相召怎么样？鬼臾区说：寒暑燥湿火，天之阴阳也；三阳三阴，上奉之。（续注：太阳为寒，少阳为暑，阳明为燥，太阴为湿，厥阴为风，少阴为火，皆为其元在天，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。（续注：木初气，火二气，相火三气，土四气，金五气，水终气。以其在地应天，故云下应也。气在地，故曰地之阴阳。按《六微旨论》曰：地理之应六节气位何如？岐伯曰：显名之右，君火之位退行一步，相火治之。一段即此木火土金水火地之阴阳之义。）
天以阳生阴长，地以阳杀阴藏。（续注：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。详此与《阴阳应象论》文重注颇异，兹具《阴阳钞》。）
天有阴阳，地亦有阴阳。（续注：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，故化变由之成也。）故阳中有阴，阴中有阳。（续注：《易》之卦离中虚坎中蒲，其义象也。王注：阴阳之气极则过亢，故各兼之。金曰：寒极生热，热极生寒。又曰：重阴必阳，重阳必阴，是也。）
所以欲知天地之阴阳者，应天地之气。动而不息，故五岁而右迁；应地之气静而守位，故六期而环会。（续注：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。若以五承立，则常六岁乃备尽天元之气，故六岁而环会，所谓周而复始也。地气左行往而不返，天气东转常至。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。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，上下也；阴阳相错，而变由生也。（续注：天地之道变化之微，其由是矣。孔子曰：天地设位而易行乎其中，此之谓也。○按《五运行大论》云：上下通，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，余而复会。）
问：上下周纪其有……
The Five Movements and Six Qi are the principles of Heaven and Earth, utilized in the generation of myriad things. All living beings exist between Heaven and Earth, sharing these principles; only humans possess this capacity to align with the movements and Qi of the universe. (This is the preface to *Yunqi Chao*)
Qibo stated: The "degrees of Heaven" (Tian Du) serve to regulate the motion of the Sun and Moon; the "numbers of Qi" (Qi Shu) record the functions of transformation and generation. (Supplementary note: "Zhi" means standard or measure; "Ji" means principle or guideline. Regulating the degrees to measure the Sun and Moon clarifies their speed and slowness. Recording the functions of transformation highlights the correspondence when Qi arrives. If Qi corresponds without error, the logic of generation remains unbroken. By measuring speed and slowness, the lengths of large and small months are determined. As the Moon moves, it brings changes in cold, heat, storage, and growth, ensuring they do not deviate from proper timing.)
The cycle of six times six constitutes the degrees of Heaven; the system of nine times nine constitutes the numbers of Heaven. What is meant by "Qi Shu" is the generating and transforming Qi. I believe that generating Qi refers to the Six Qi, also called seasonal Qi, which must change every ninety days. Hence it is referred to as "nine-nine" and as "number."
Heaven is Yang, Earth is Yin; the Sun is Yang, the Moon is Yin. Their motions have divisions and limits, and their cycles follow specific laws. The Sun travels one degree per day; the Moon travels thirteen degrees and a fraction per day. Thus, large and small months totaling 365¼ days form a year. Accumulated surplus years result in leap months. (The Sun moves slowly, traversing one degree of the celestial sphere daily, completing a circuit in 365 days plus a fraction. The Moon moves farther, traversing over thirteen degrees daily, completing a circuit in 29 days. "Having a fraction" means traveling an additional seven-nineteenths of a degree beyond thirteen degrees. The *Rites* and *Han Treatise on Calendar* state that the Twenty-Eight Mansions and stars move westward along the sky, while the Sun, Moon, and five planets move eastward. The Grand Historian explains that they generally move eastward but appear to turn westward. Various calendar scholars note: From day 1 to 4, the Moon moves fastest, covering 14-15 degrees day and night; from day 5 to 8, it moves slightly slower, covering over 13 degrees at night; from day 9 to 19, it moves slowly, covering over 12 degrees day and night; from day 20 to 23, it moves slightly faster, covering over 13 degrees day and night; from day 24 to the last day, it moves fast again, covering over 14 degrees day and night. ○ The Grand Historian's rate is inaccurate. The Moon's motion varies: slow after 15 days, slow before 15 days, fast after 15 days, fast before 15 days. Generally dividing the month into four parts, each has variations in speed. There is no fixed standard for these speeds. Although the Moon completes a circuit of 365 degrees minus a fraction, ending at 27 degrees and 11/13ths, traveling 29 degrees in 29 days, the Moon travels 387 degrees minus a fraction, falling short of the Sun by 7 degrees. By the 30th day, the Sun advances further. Calculating rates, when reaching 8/13ths, the Moon catches up to the Sun. This is a full month. Rates reaching 1/2 are also full months. Rates reaching 5/13ths or 6/13ths are short months. Thus, large and small months total 365 days to form a year. Strictly speaking, 365¼ days is the annual law. Since fractions do not constitute whole days, we cite six. If calculated by large and small months, the year would be only 345 days, lacking 11 days. Adding the missing days from the shorter months to the year results in a leap month after 32 days, filling the surplus. The *Book of Documents* states: A period of 366 days, using leap months to define the four seasons and complete the year. This is the meaning. Accumulating surplus for leap months arises because lunar months are incomplete relative to solar degrees.)
Establishing the beginning at the start, displaying correctness in the middle, and deducing the remainder at the end completes the degrees of Heaven. (Duan means beginning; Shi means initial; Biao means display; Zheng means correct; Zhong means mid-month; Tui means deduction. It means establishing the first Qi on the day of the first solar term, displaying the Dipper's construction at mid-month, and deducting leap remnants after the full moon. Before a leap month, Qi does not reach the Moon; after a leap month, the Moon does not reach Qi. Regular months establish the first day and mid-month; leap months have neither. Calendars record other solar terms, not stating "leap month X at term Y." The meaning of deduction can be inferred. Thus, establishing the beginning, displaying correctness, and deducing the remainder allows calculating days into leap months, completing the degrees of Heaven.)
Heaven has ten Heavenly Stems. Ten days complete one Jiazi cycle; six Jiazi cycles conclude a year of 360 days. This is the methodological number. (Supplementary note: Ten days refer to Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. Ten is the ultimate number of Heaven and Earth. The *I Ching* says: Heaven Nine, Earth Ten. Sixty days complete a Jiazi; six Jiazi cycles return to the start, concluding the year's days. This 360-day year law is not the actual heavenly degree count. It assumes twelve months of thirty days each; excluding small months causes discrepancies.)
The Yellow Emperor said: Master spoke of accumulating Qi surplus for leap months. I wish to hear what is meant by Qi? Qibo replied: Five days constitute a Hou (pentad); three Hous constitute a Qi (solar term); six Qis constitute a Shi (season); four Shis constitute a Sui (year), each following its governing principle. (Supplementary note: The Sun travels five degrees in five days. Three Hous equal fifteen days. Six Qis equal ninety days, exactly three months. Assuming excess, eighteen Hous make six Qis, which are seasons. Four seasons total 360 days, hence "four seasons constitute a year." Each follows its governance means each day of the year belongs to one of the Five Elements' Qi to govern it. Hence the following text:)
The Five Movements succeed each other and all govern. (Governing means presiding.) At the end of the period, they cycle endlessly. Seasons are established, Qi is distributed like a ring without beginning or end. The Hous follow the same rule. Therefore, he who does not know the year's addition and the rise and fall, excess and deficiency of Qi cannot be a skilled physician. (Supplementary note: Five Movements refer to the Qi of the Five Elements responding to Heaven's movements to govern transformations. "Xi" implies succession, like father and son, continuously governing the year. "Shi" refers to the time before Li Chun when Qi should arrive. "Qi" refers to the pulse Qi of the reigning element. In spring, before the season arrives, the pulse Qi also arrives, hence "Seasons established, Qi distributed." "Hou" refers to the pentad of the Sun traveling five degrees. In one Hou, the five Qi generate each other in sequence; deviation causes disease. New Correction notes: Wang Bi's commentary may not reflect the original intent. This actually means establishing four seasons per year and distributing six Qis per season, endless like a ring, hence "Hous follow the same rule.")
Question: The beginning of the Five Movements is like a ring without end. How about their excess and deficiency? Answer: The Five Qi alternate, each having dominance. Variations in abundance and deficiency are the norm. (Supplementary note: These variations represent the constant way of Heaven.)
Question: What is Ping Qi (Balanced Qi)? Answer: It is without fault. (Supplementary note: Not deviating from normal patterns means no fault.)
Question: How about excess and deficiency? Answer: It is recorded in the classics. (New Correction notes: *Treatise on Qi Exchange Changes* and *Treatise on Normal Policies* detail the principles of balanced, excessive, and deficient Qi.)
Question: What is "Suo Sheng" (That Which is Controlled)? Answer: Spring controls Late Summer; Late Summer controls Winter; Winter controls Summer; Summer controls Autumn; Autumn controls Spring. This is obtaining the victory of the Five Elements according to time. Each organ is named according to its Qi. (Supplementary note: Spring corresponds to Wood, Wood controls Earth. Late Summer corresponds to Earth, Earth controls Water. This is the constant control among Five Elements. Adding Late Summer to the four seasons gives the victory of Five Elements in time. Late Summer is the sixth month; Earth is born from Fire, grows in Summer, becomes dominant after growing, hence "Late Summer." Naming organs by Qi: Spring Wood corresponds internally to Liver; Late Summer Earth corresponds internally to Spleen, etc. Hence "Naming organs by Qi.")
Question: How to know the control? Answer: Seek its arrival, all returning to Early Spring (Li Chun). Arriving before time indicates Excess; it oppresses the unconquered and exploits the conquered, termed "Qi Yin" (Excessive Qi). Arriving late indicates Deficiency; the conquered acts recklessly, the generated suffers disease, and the unconquered oppresses it, termed "Qi Po" (Pressured Qi). Seeking arrival means finding the time of Qi's arrival. (All Qi arrivals are considered 15 days before Li Chun, the start of the Hou. Arriving early means the ruling Qi arrived ahead of schedule, indicating excess. Arriving late means the ruling Qi arrived behind schedule, indicating deficiency. Excess oppresses the unconquered and exploits the conquered. Deficiency leads the conquered to act recklessly, harming the generated, while the unconquered oppresses. Among Five Elements, what is controlled is "Suo Sheng"; what controls me is "Suo Bu Sheng"; what generates me is "Suo Sheng". For example, if Liver Wood is excessive, Lung Metal is insufficient. Metal fails to control Wood, so Wood is excessive. Excessive Wood oppresses Lung Metal and exploits Spleen Earth. This internal mutual contamination causes disease, termed "Qi Yin". Other excess cases are similar. If Liver Wood is weak, it cannot control Earth. Earth acts recklessly without fear, oppressing Wood. Hence "conquered acts recklessly, generated suffers." Liver Qi imbalance causes Lung Qi to oppress. Hence "unconquered oppresses." Wood imbalance leads to Earth and Metal jointly oppressing, termed "Qi Po". Other deficiency cases are similar.)
Carefully await the time; Qi can be anticipated. Losing the time and reversing the pattern, failing to distinguish the Five Governs, evil deviations arise internally, and physicians cannot prevent them. (Supplementary note: Time not yet arrived is the time. Observing the year starts on Li Chun; observing Qi starts with regular seasonal periods; observing days follows the Hou days. Hence "carefully await the time, Qi can be anticipated." Fan means contrary. Wu Zhi refers to the Five Elements' governance presiding over the year's Qi.)
Question: Is there non-succession? (Is there any case where Five Elements' Qi do not succeed each other?) Answer: The Qi of Blue Heaven cannot be without constancy. Non-succession of Qi is called "Fei Chang" (Abnormality). Abnormality leads to change. (Change means altering Heaven's constants.)
Question: How does abnormality lead to change? Answer: When change arrives, disease occurs. If controlled by the conquering element, it is mild; if opposed by the unconquered, it is severe. If additionally affected by pathogenic factors, death ensues. Hence, if not the appropriate time, it is mild; if the appropriate time, it is severe. (Supplementary note: Heaven distributes Qi within the Five Elements. Humans in Qi should respond to Heavenly Dao. Human Qi disorder against Heaven's constants causes death/disease signs. E.g., in a Wood year, Fire Qi causes disease two years later, Earth three years later, Metal four years later, Water five years later. Insufficient Qi plus re-infection of pathogens kills. If not the true year but Qi interferes, it causes mild disease without damaging Spirit Organs, hence mild if not the time. If in the direct year, easy to contract pathogens, hence severe when direct. All Qi in dominance must receive pathogens, hence mild if not the time, severe if the time. Classics say: Mild if not the time, dead if the time. This refers to the upright year in *Six Sections and Organ Manifestations*.)
The Yellow Emperor said: Discourses say Five Movements succeed each other and govern, cycling endlessly at the period's end. I know this. I wish to hear how it combines with the patterns of Three Yin and Three Yang. (Supplementary note: Movements refer to Five Elements responding to Heaven's Five Movements, each cycling 365 days as a record. Hence "cycling endlessly at the period's end." Combining six combinations with five numbers does not match directly, hence cycling.)
Gui Yūqu said: The Five Movements and Yin-Yang are the Way of Heaven and Earth, the guidelines of myriad things, the parents of change, the origin of life and death, and the residence of divine spirit. Can one not understand this? Thus, generation of things is called Transformation; extremity of things is called Change. Unfathomable Yin-Yang is called Divine; boundless application of Divine is called Sage. (Supplementary note: This describes the Dao of Transformation, Change, Sage, and Divine. Transformation is bestowal; Change is dispersion/ease; Divine has no limit; Sage has no thought. Qi's bestowal is called Life; Qi's dispersion is called Extremity; Limitless reception is called Divine; Thoughtless measurement is called Sage. Through Transformation and Change, nothing escapes Five Movements/Yin-Yang. Through Sage and Divine, no wonder exceeds profound mystery. Deep is the subtle use, indescribable. ○ According to Classics: Things born follow Transformation; things extreme follow Change. Collision of change determines success/failure. Also: Ordered Qi generates transformation; dispersed Qi forms shape; distributed Qi multiplies; ended Qi alters image. Their essence is one.)
The function of change and transformation: In Heaven it is Profound (Xuan); in Man it is Dao; in Earth it is Transformation. Transformation generates Five Flavors; Dao generates Wisdom; Profound generates Divine Spirit. Divine Spirit in Heaven is Wind; in Earth is Wood; in Heaven is Heat; in Earth is Fire; in Heaven is Dampness; in Earth is Earth; in Heaven is Dryness; in Earth is Metal; in Heaven is Cold; in Earth is Water. (Supplementary note: Divine Spirit's use as above: Five Transformations: Wood born of Wind, Fire ignited by Heat, Metal emitted by Dryness, Water supported by Cold, Earth preserved by Dampness. Initially caused to establish, finally caused to disperse. Do only Five Elements have this? All established by cause are dispersed by cause. Note: "In Heaven is Profound" to here differs significantly from *Yin-Yang Ying Xiang Lun* and *Wu Yun Xing Da Lun*, detailed in *Yin-Yang Chao*.)
Thus, in Heaven it is Qi; in Earth it takes Form. Form and Qi interact to generate myriad things. (Supplementary note: This is the great record of creation and generation.)
Heaven and Earth are the upper and lower of myriad things. Left and Right are the pathways of Yin and Yang. Water and Fire are the omens of Yin and Yang. Metal and Wood are the beginning and end of generation and completion. Qi has abundance and scarcity; Forms have flourishing and decline. Upper and Lower call each other, revealing gain and loss. (Supplementary notes provided in text regarding degrees, directions, and elemental correspondences.)
Question: What is meant by Qi having abundance/scarcity and Forms having flourishing/decline? Answer: Yin-Yang Qi each have abundance/scarcity, hence Three Yin and Three Yang. Forms' flourishing/decline refers to the Five Elements' governance having excess and deficiency. (Supplementary notes explain the division into Three Yin/Three Yang based on Qi levels and the excess/deficiency of Five Elements.)
Thus, starting with excess, deficiency follows; starting with deficiency, excess follows. Knowing arrival and following, Qi can be anticipated. (Supplementary notes discuss Jia Zi year, weather/earth Qi starting points, and calculations of surplus/deficit years, referencing *Six Micro Principles* and *Normal Policies*.)
Responding to Heaven is Tian Fu (Heavenly符);承岁 is Sui Zhi (Year Direct); Three Combinations govern. (Supplementary notes detail specific combinations of Year Stem/Branch with Heaven Qi for Tian Fu, Sui Zhi, and Tai Yi Tian Fu.)
The Yellow Emperor asked: How do Upper and Lower call each other? Gui Yūqu answered: Cold, Heat, Dryness, Dampness, Fire are Heaven's Yin-Yang; Three Yang and Three Yin receive them from above. Wood, Fire, Earth, Metal, Water, Fire are Earth's Yin-Yang; Growth, Transformation, Storage, Decline respond below. (Supplementary notes map elements to seasons/pulses and explain Earth's response to Heaven.)
Heaven uses Yang to generate and Yin to grow; Earth uses Yang to kill and Yin to store. Heaven has Yin-Yang; Earth has Yin-Yang. Thus, Yang contains Yin, Yin contains Yang. To know Heaven and Earth's Yin-Yang, respond to their Qi. Moving and unceasing, Heaven shifts right every five years. Still and guarding position, Earth circles every six periods. Movement and stillness call each other; Yin-Yang interlace, giving rise to change. (Supplementary notes elaborate on the mechanics of celestial movement, the 5-year and 6-year cycles, and the interaction of Qi leading to health or disease.)
Question: The cycle of Upper and Lower, is there...