天气包乎下。精气通于天。故阴阳应象大论曰。天有精。地有形。盖天为阳而精为阴。阴阳上下之环转也。故精降于下。
则阳气升于上。是以右热而左温。阴精奉于上。则阳气藏于下。故左寒而右凉。西北势高。东南地陷。故高者气寒。下
者气热。）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。（此复论精气之从中
而上下升降者也。适、从也。适生于寒凉之方。阴气上奉。则阳气下藏。故多胀。所谓藏寒生满病也。之、往也。往处
于温热之方。阴气下降。则阳气上升。故多疮。所谓痛痒疮疡。皆属于火也。故下之则阴精降而阳气自升。故胀者已。
汗乃阴液。汗之则阴液升而阳气自降。故疮者愈此精气出入于肌腠之间。上下升降。一阖一开。乃自然之常理。人生于
天地气交之中。有四方寒热之异当从其气而调之。自然苛疾不起。按精气上下环转。包乎地之外也。燥以干之。暑以蒸
之。风以动之。湿以润之。寒以坚之。火以温之。此精气之贯乎中也。以上二节。当与五营运大论合参。）帝曰。其于寿
夭何如。岐伯曰。阴精所奉其人寿。阳精所降其人夭。（阴精所奉之处。则元气固藏。故人多寿。阳精所降之方。则元阳
外泄。故人多夭。曰阴精。曰阳精。当知地有精而天有精。盖在地为阴。在天则为阳也。）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。（西北气寒。寒固于外。则热郁于内。故宜散其
外寒。凉其内热。东南气热。则阳气外泄。里气虚寒。故宜收其元阳。温其中冷。所谓为病虽同。而治法则异也。）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。（西北之气寒凉。
则人之阳热遏郁于内。故当治以寒凉。行水渍之者。用汤液浸渍以取汗开其腠理。以使阳气通畅。东南之气温热。则人
之腠理开而阳气外弛。故当治以温热。强其元阳固守于内。是闭者开之。开者闭之。气之升长者。收而藏之。气之收藏
者。成而散之。必使其气之和同而始平也。如西北之人。病寒邪而假热者。又当治以温热。如东南之人。病热邪而假寒
者。又当治以寒凉。所谓假者反之。张玉师曰。上节论四方之正气。末句言四方之邪气。）帝曰。善。一州之气。生化寿
夭不同。其故何也。岐伯曰。高下之理。地势使然也。崇高则阴气治之。污下则阳气治之。阳胜者先天。阴胜者后天。
此地理之常。生化之道也。（此复论一方之气。而亦有阴阳寒热之不同也。如山陵高阜之地。则多阴寒。污下卑湿之地。
则多阳热。阳胜者。四时之气先天时而至。阴胜者。四时之气后天时而至。盖寒暑往来。皆从地之出也。此地理高下后
薄之分。阴阳出入之常也。生化之道者。谓生长化收藏之气。阳气治之。气多生长。阴气治之。气多收藏。徐振公曰。
此节论中土而兼于四方。）帝曰其有寿夭乎。岐伯曰。高者其气寿。下者其气夭。地之小大异也。小者小异大者大异高者
其气收藏。故多寿。下者其气发越。故多夭。一州之气。有大小之异也。高下之小者小异。大者大异。异谓寿夭之异。
故治
病者。必明天道地理。阴阳更胜。气之先后。人之寿夭生化之期。乃可以知人之形气矣。天道者。天之化运也。地理者。
地之四方也。阴阳更胜者。五运六气之有太过不及。有淫胜郁复也。气之先后者。太过者先天。不及者后天。污下者先
天。高浓者后天也。明人之寿夭。气之生化。乃可以知人之形气矣。灵枢经曰。形与气相任则寿。不相任则夭。皮与肉
相果则寿。不相果则夭。血气经络。胜形则寿。不胜形则夭。形充而皮肤缓者则寿。形充而皮肤急者则夭。平人而气胜
形者寿。病而形肉脱。气胜形者死。形胜气者危矣。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。（此下三节。论天有五运。地有五方。而又有司天在泉之六气。交相承制者也。岁有不病者。不因天之
五运。地之五方而为病也。脏气者。五脏之气。应合五运五行。不应不用者。不应五运之用也。此因司天之气制之。而
人之脏气从之也。按司天在上。在泉在下。五运之气。运化于中。此节论五运主岁。有司天之气以制之。而反上从天化。
下节论司天在泉之气。主生育虫类。而五运有相胜制。以致不育不成。后节论五运之气。主生化蕃育。而少阳在泉。则
寒毒不生。阳明在泉。则湿毒不生。太阴在泉。则燥毒不生。乃上中下之交相贯通。五六之互为承制。理数之自然也。）
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。火见燔 。革金且耗。大暑以行。咳
嚏鼽衄。鼻窒。口疡。寒热 肿。（按金平之纪。其脏肺。其色白。其类金。皆五运五行之用也。上从者。因司天之气下
临。畏其胜制而从之也。盖五运之气。根于中而运于外。司天之气。位于上而临于下。肺气上从。白起金用。皆上从司
天之气。而不为五运之所用。金用于上。则草木眚于下。金从火化。则变革而且耗。咳嚏鼽衄鼻窒。皆肺病也。尸疡寒
热肿。火热证也。此金之运气。而反从火化者也。此论运气上从天化与天刑岁运。少有分别。）风行于地。尘沙飞扬。
心痛。胃脘痛。厥逆。膈不通。其主暴速。（少阳司天。则厥阴在泉。故风行于地。风胜则动。故尘沙飞扬。灵枢经曰。
厥阴心包络所生病者。心痛烦心。胃脘痛者。木克土也。土位中央。中膈不通。则上下厥逆也。风气迅速。故其主暴速。
按此章重在天气制之。脏气上从。有司天则有在泉。故兼论其在泉之气。）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。（立者。木之体也。盖言五行之体在地。而其
用上从于天。木从天化。故下为土眚。金气下临。故木伐草萎。胁痛目赤。振掉筋痿。皆肝木之病。）暴热至。土乃暑。
阳气郁发。小便变。寒热如疟。甚则心痛。火行于槁。流水不冰。蛰虫乃见。（阳明司天。则少阴君火在泉。故暴热至而
土乃暑也。郁、长也。阳热甚。故小便变而寒热如疟。所谓夏伤于暑。秋必 疟也。心痛者。火淫于内也。槁、草木枯
槁也。谓火行于草木枯槁之时。故流水不冰。而蛰虫不藏也。张玉师曰。在泉之气。主岁半以后。故先言长夏之土。
土而秋。秋而冬也。）太阳司天。寒气下临。心气上从。而火且明。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。（火者。火之体。明者。火之用也。
寒气下临。脏气上从。火性炎上。水性润下。是以火性高明于上。而水寒冰凝于下也。夫在地为水。在天为寒。火气妄
行于上。故霜寒以复之。心热烦嗌干善渴。火炎于上也。肺者心之盖。鼽嚏善悲。火热烁金也。火为阳。水为阴。数欠
者。阳引而上。阴引而下也。善忘者。寒复而神气伤也。）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。（ 音顽。太阳司天。则太阴湿土在泉。故土乃润。水丰衍者。土能
制水也。按辰戌之岁。太阳司天。则寒水之客气。加临于三之气。湿土之主气。主于四之气。故曰寒客至。沉阴化。谓
长夏之交。水湿相合。无火土之长化。是以湿气变物也。 、积蓄。 、痹也。水饮中满。皮痹肉苛。皆水湿之为病也。
身后痈者。痈发于背也。本经曰。诸痈肿者。寒气之变也。太阳寒水主气。而经脉循于背。故为身后肿。）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。（土
平之纪。其类土。其脏脾。其色黄。土且隆者。土体丰浓于下也。黄起者。土用上从于天也。土从水化。则受其胜制。
故土用变革。而为体重食减之脾病也。目转耳鸣。风淫于上也。张玉师曰。风行太虚。土用革者。谓风斯在上。而土格
于下也。胜则水冰。火气高明者。谓火气上炎。而水凝于下也。盖五行之体在地。而五行之气在天。故虽司天下临。脏
气上从。而五行又各有从上从下之性。故有下临上从之太过者。有风下黄起之气交者。）火纵其暴。地乃暑。大暑消铄。
赤沃下。蛰虫数见。流水不冰。其发机速。（厥阴风木司天。则少阳相火在泉。木火相生。故火纵其暴。地乃暑者。太阴
湿土。亦暑热也。赤沃下者。虽沃若之木叶。亦焦赤而下落矣。至冬令严藏之时。而蛰虫不见。流水不冰。火性速而少
阳主枢。故其发机速。玉师曰。火从其暴。地乃暑。长夏之时也。赤沃下。秋令也。盖亦从夏而秋。秋而冬也。）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。（草
木眚。大暑流行。热甚于春夏也。金烁石流。热淫于秋冬也。意言司天之气。虽主岁半以前。而又统司一岁。在泉之气。
止司岁半以后。故曰风行于地。曰土乃暑。曰湿气变物。皆从长夏而起运也。）地乃燥。凄沧数至。胁痛。善太息。肃杀
行。草木变。（少阴司天。则阳明燥金在泉。故地乃燥。凄沧数至。清肃之气也。胁痛、善太息。肝胆之病也。肃杀行。
则草木变。）太阴司天。湿气下临。肾气上从。黑起水变。埃冒云雨。胸中不利。阴痿。气大衰而不起不用。当其时。反
腰痛。动转不便也。厥逆。（黑起水变。用行而体变也。埃冒云雨。湿土之气化也。胸中不利。水气上乘也。阴痿者。
肾气衰于下也。夫阳气生于肾阴。而运用于肤表。肾气大衰。故阳气不起不用。阳气不起。则手足为之厥逆。当其冬令
之时。肾脏主气。而反腰 痛。动转不便。因肾气上从。而大衰于下也。）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。（太阴司天。则太阳寒水在泉。故地乃藏阴。而蛰虫
早附也。心下痞者。上下水火之气不交也。地裂冰坚者。寒水之变易也。少腹病者。肾病于下也。时害于食者。水上乘
土也。夫肾为本。肺为末。皆积水也。乘金则止者。水气上乘于肺则止耳。夫心气通于舌。心和则知五味。水增味乃咸
者。水盛而上乘于心也。此水气太过之为病。故行水则病减也。以上论五运之气。因天气制之。而五脏五行之气。反从
之而上同天化也。张介宾曰。五行各有所制。制气相加。则受制者。不得不应。应则反从其化而为用矣。如热甚者。
燥必随之。此金之从火也。燥甚者。风必随之。此木之从金也。风甚者。尘霾随之。此土之从木也。湿蒸甚者。霖注随
之。此水之从土也。阴凝甚者。雷电随之。此火之从水也。故易曰云从龙。风从虎。夫龙得东方木气。故云从之。云者。
土气也。虎得西方金气。故风从之。风者。木气也。此承制相从之理。不可不知。）帝曰。岁有胎运不育。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。（此论司天在泉之六气。
主胎育虫类。而五运有相胜制。是以所主之不全也。五类者。五运之气。与五行生物之同类也。如五运六气之相同者。
则所主之生物蕃盛。如五运六气之相异者。则所主之生物衰微。此天地之道。生化之常也。玉师曰。异则有胜制。故
主衰微。）故厥阴司天。毛虫静。羽虫育。介虫不成。（厥阴司天。则少阳在泉。故主毛虫静而羽虫育。静、谓安静而能
长成。育、生育也。介虫不成。谓癸巳癸亥岁。受火运之胜制。而金类之虫不成也。按毛虫三百六十。而麟为之长。羽
虫三百六十。而凤为之长。 虫三百六十。而人为之长。鳞虫三百六十。而龙为之长。介虫三百六十。而龟为之长。五
类之虫。于天地之生物备矣。玉师曰。司天之气。主岁半以前。故主静而长成。在泉之气。主岁半以后。故始生育也。）
在泉。毛虫育。 虫耗。羽虫不育。（厥阴在泉。故主毛虫育。
木胜土。故主 虫耗。下文曰。地气制已胜是也。羽虫不成。谓丙寅丙申岁。受水运之胜制。故火类之虫不育。）
少阴司天。羽虫静。介虫育。毛虫不成。（少阴司天。则阳明在泉。故主羽虫静而介虫育。毛虫不成。谓庚子庚午
岁。受金运之胜制。是以木类之虫不成。）在泉。羽虫育。介虫耗不育。（少阴在泉。故主羽虫育
地气制己胜。故主介虫耗。少阴在泉。乃阳明司天之岁。如癸卯癸酉岁。受火运之胜制。当至介虫不育。故曰介虫耗不
育。盖谓耗则所胜微。不育则胜制甚。故下文曰。诸乘所不成之运则甚。谓受五运之所乘制。以致不育不成。乃胜制之
天气覆盖于下，精气与天相通。所以《阴阳应象大论》说：天有精，地有形。天属阳而精属阴，这是阴阳上下循环运转的道理。因此，阴精下降于下，则阳气升发于上，所以右边热而左边温；阴精奉养于上，则阳气潜藏于下，所以左边寒而右边凉。西北地势高，东南地势低洼，所以高处气候寒冷，低处气候温热。（所以，到了寒凉的地方容易患胀病，到了温热的地方容易患疮疡。用泻下的方法治疗，胀病就好了；用发汗的方法治疗，疮疡就好了。这是腠理开闭的常理，只是太阴、少阴等经气有所不同罢了。）（这一段再次论述精气从中焦上下升降的道理。“适”，就是“从”的意思。适应生于寒凉的地方，阴气上奉，则阳气下藏，所以多发生胀病，这就是所说的“脏寒生满病”。 “之”，就是“往”的意思。去往温热的地方，阴气下降，则阳气上升，所以多发生疮疡，这就是所说的“痛痒疮疡，皆属于火”。所以，用泻下的方法，阴精下降而阳气自然升发，所以胀病痊愈；汗是阴液，用发汗的方法，阴液升发而阳气自然下降，所以疮疡愈合。这是因为精气出入于肌腠之间，上下升降，一开一合，乃是自然的常理。人生于天地之气相交之中，有四方寒热的差异，应当顺应其气候来调治，这样自然的苛疾就不会发生。按精气上下环转，包裹在地之外。燥气干燥它，暑气蒸腾它，风气摇动它，湿气滋润它，寒气坚固它，火气温暖它。这是精气贯通于其中的表现。以上两节，应当与《五运行大论》合参。）黄帝问：这对人的寿命长短有什么影响？岐伯回答：阴精所奉养的地方，人长寿；阳精所降泄的地方，人短命。（阴精所奉养的地方，元气固藏，所以人多长寿。阳精所降泄的地方，元阳外泄，所以人多短命。说阴精、阳精，应当知道地有精，天也有精。在地为阴，在天则为阳。）黄帝说：好。如果生病了，怎么治疗呢？岐伯说：西北的气候，宜用发散和寒凉的方法；东南的气候，宜用收敛和温补的方法。这就是所谓的同病异治。（西北气候寒冷，寒邪固结于体表，则热气郁结于内，所以适宜发散其表寒，清解其内热。东南气候炎热，则阳气外泄，里气虚寒，所以适宜收敛其元阳，温补其中寒。这就是所说的虽然患病相同，但治疗法则不同。）所以说：气候寒冷凉爽，治疗用寒凉药，配合汤液浸渍取汗；气候温暖炎热，治疗用温热药，加强内部守固。必须使其气机调和，才能平复。如果是假证，则相反。（西北气候寒凉，则人的阳热被遏郁于内，所以应当用寒凉法治之。所谓“行水渍之”，是用汤液浸渍身体以取汗，开通腠理，使阳气通畅。东南气候温热，则人的腠理开张而阳气外弛，所以应当用温热法治之，增强元阳固守于内。这是闭者开之，开者闭之。气机升发的，要收敛收藏；气机收藏的，要宣散。必须使其气机调和才能平复。如西北之人，患寒邪而出现假热的，又当用温热法治之；如东南之人，患热邪而出现假寒的，又当用寒凉法治之。这就是所说的“假者反之”。张玉师说：上一节论述四方的正气，最后一句言四方的邪气。）黄帝说：好。一个州域的气候，生化及寿夭各不相同，这是什么缘故？岐伯说：高低的道理，是由地势决定的。高地则阴气主事，低地则阳气主事。阳气胜则节气提前，阴气胜则节气推迟。这是地理的常理，也是化生的规律。（这一段再次论述一方之气，也有阴阳寒热的不同。如山陵高阜之地，多阴寒；污下卑湿之地，多阳热。阳气胜的地方，四季之气先于时令而至；阴气胜的地方，四季之气后于时令而至。大概寒暑往来，都从地气发出。这是地理高低厚薄的区分，阴阳出入的常理。所谓生化之道，是指生长化收藏的气机。阳气主事，气多生长；阴气主事，气多收藏。徐振公说：这一节论述中土而兼及四方。）黄帝问：人有寿夭的区别吗？岐伯说：高处的地方人气长寿，低处的地方人气短命。地域的大小不同，差异也不同。小的差异小，大的差异大。高处的地方气机收藏，所以人多长寿；低处的地方气机发越，所以人多短命。一个州域的气候，有大小不同的差异。高下的小差异导致小的寿夭差别，大差异导致大的寿夭差别。所谓差异，指寿夭的差异。所以治病的人，必须明白天道地理，阴阳更替胜复，气的先后，人的寿夭生化时期，才可以了解人的形气。天道，指天的化运；地理，指地的四方。阴阳更胜，指五运六气有过盛和不足，有淫胜和郁复。气的先后，过盛的先天时而至，不足的后天时而至，低洼的先至，高厚的后至。明了人的寿夭，气的生化，才可以了解人的形气。《灵枢经》说：形与气相称则长寿，不相称则短命。皮与肉紧密相附则长寿，不紧密则短命。血气经络胜过形体则长寿，不胜则短命。形体充实而皮肤松弛的长寿，形体充实而皮肤紧张的短命。常人而气胜于形的长寿，生病而肌肉脱失，气胜于形的死，形胜于气的危重。黄帝说：好。有的年份没有人发病，而脏气也不应时发挥作用，这是什么原因？岐伯说：这是天气制约它，气有所顺从。（以下三节，论述天有五运，地有五方，又有司天在泉的六气，相互承制。所谓“岁有不病”，是不因天的五运、地的五方而为病。所谓“脏气不应不用”，是五脏之气应合五运五行，但不发挥正常作用。这是因为司天之气制约它，而人的脏气顺从它。按司天在上，在泉在下，五运之气运化于中。这一节论述五运主岁，有司天之气制约它，反而上从天化。下一节论述司天在泉之气，主生育虫类，而五运有相胜制约，以致不育不成。再下一节论述五运之气，主生化蕃育，而少阳在泉，则寒毒不生；阳明在泉，则湿毒不生；太阴在泉，则燥毒不生。这是上中下之交相贯通，五六之互为承制，是理数的自然。）黄帝说：希望听您详尽讲讲。岐伯说：少阳司天，火气下行，肺气上从，白色显现，金气使用，草木受灾。火气出现，焚烧烤灼，变革金气且使其耗损。大暑流行，咳嗽、喷嚏、鼻塞、鼻出血、鼻窍阻塞、口舌生疮、寒热肿痛。（按金平之纪，其脏肺，其色白，其类金，都是五运五行的应用。上从，是因为司天之气下行，畏惧其克制而顺从它。大概五运之气，根于中而运于外；司天之气，位于上而临于下。肺气上从，白色显现，金气使用，都是上从司天之气，而不被五运所用。金用于上，则草木受灾于下。金从火化，则变革而且耗损。咳嗽、喷嚏、鼻塞、鼻出血，都是肺病。痈疡、寒热肿痛，是火热证。这是金的运气，反而从火化。这论述运气上从天化与天刑岁运，稍有分别。）风气行于地，尘沙飞扬。心痛，胃脘痛，厥逆，膈部不通，其病势暴急迅速。（少阳司天，则厥阴在泉，所以风气行于地。风胜则动，所以尘沙飞扬。《灵枢经》说：厥阴心包络所生的病，有心痛烦心。胃脘痛，是木克土。土位中央，中膈不通，则上下厥逆。风气迅速，所以其病势暴急。按这一章重在天气制约，脏气上从。有司天则有在泉，所以兼论其在泉之气。）阳明司天，燥气下行，肝气上从，青色显现，木气使用而立，土气受灾。凄冷多次到来，树木被伐，草木枯萎。胁痛，目赤，震颤鼓栗，筋痿不能久立。（立，是木的体态。大概说五行之体在地，而其用上从于天。木从天化，所以下面土气受灾。金气下行，所以木伐草萎。胁痛、目赤、震颤、筋痿，都是肝木的病。）暴热到来，土气变暑。阳气郁积发越，小便变色，寒热像疟疾，甚至心痛。火行于枯槁之时，流水不结冰，冬眠的虫子出现。（阳明司天，则少阴君火在泉，所以暴热到来而土气变暑。郁，是长养的意思。阳热甚，所以小便变色而寒热像疟疾，这就是所说的“夏伤于暑，秋必疟疾”。心痛，是火气淫溢于内。槁，是草木枯槁。谓火行于草木枯槁之时，所以流水不结冰，而冬眠的虫子不隐藏。张玉师说：在泉之气，主岁半以后，所以先言长夏的土。土而秋，秋而冬。）太阳司天，寒气下行，心气上从，而火气明亮。红色显现，金气受灾。寒清时常兴起，胜则水结冰。火气高明，心热烦躁，咽喉干善渴，鼻塞喷嚏，喜欢悲伤，频繁呵欠。热气妄行，寒气复至，霜不时降落，健忘，甚至心痛。（火，是火的体；明，是火的作用。寒气下行，脏气上从。火性炎上，水性润下，所以火性高明于上，而水寒冰凝于下。在地为水，在天为寒。火气妄行于上，所以霜寒以复之。心热烦躁、咽喉干、善渴，是火炎于上。肺是心的盖，鼻塞、喷嚏、喜欢悲伤，是火热烁金。火为阳，水为阴。频繁呵欠，是阳引而上，阴引而下。健忘，是寒气复至而神气受伤。）土气湿润，水气丰沛衍溢。寒气客至，沉阴变化，湿气改变万物。水饮内停，中满不食，皮肤麻木，肌肉僵硬，筋脉不利，甚至浮肿，身后生痈。（顽音。太阳司天，则太阴湿土在泉，所以土气湿润。水气丰沛衍溢，是土能制水。按辰戌之年，太阳司天，则寒水的客气，加临于三之气；湿土的主气，主于四之气。所以说“寒客至，沉阴化”，谓长夏之交，水湿相合，无火土之长化，所以湿气改变万物。 是积蓄， 是痹。水饮中满、皮痹肉苛，都是水湿造成的病。身后痈，是痈发于背。《本经》说：诸痈肿，是寒气变化所致。太阳寒水主气，而经脉循行于背，所以为身后肿。）厥阴司天，风气下行，脾气上从，而土气隆盛。黄色显现，水气受灾。土气变革，体重，肌肉萎缩，食减，口淡无味。风行太虚，云物摇动，眼晕耳鸣。（土平之纪，其类土，其脏脾，其色黄。土且隆，是土体丰浓于下。黄起，是土用上从于天。土从水化，则受其胜制，所以土气变革，而为体重食减的脾病。眼晕耳鸣，是风淫于上。张玉师说：风行太虚，土用革，谓风斯在上，而土格于下。胜则水冰，火气高明，谓火气上炎，而水凝于下。大概五行之体在地，而五行之气在天。所以虽司天下临，脏气上从，而五行又各有从上从下之性。故有下临上从之太过者，有风下黄起之气交者。）火气放纵其暴烈，地气变暑。大暑消铄，红沃下落，冬眠的虫子屡次出现，流水不结冰。其发病机制迅速。（厥阴风木司天，则少阳相火在泉。木火相生，所以火纵其暴。地乃暑，是太阴湿土也暑热。赤沃下，虽然是茂盛的树叶，也焦赤而下落。至于冬令严藏之时，而蛰虫不见，流水不冰。火性速而少阳主枢，所以其发病机制迅速。玉师说：火从其暴，地乃暑，是长夏之时。赤沃下，是秋令。大概亦从夏而秋，秋而冬。）少阴司天，热气下行，肺气上从，白色显现，金气使用，草木受灾。喘咳呕吐，寒热，喷嚏，鼻塞，流涕，鼻窍阻塞。大暑流行，甚至疮疡燔灼。金被烧烁，石头熔化。（草木受灾，大暑流行，热甚于春夏。金烁石流，热淫于秋冬。意谓司天之气，虽主岁半以前，而又统司一岁。在泉之气，只司岁半以后。所以说“风行于地”，“土乃暑”，“湿气变物”，都是从长夏而起运。）地气变燥，凄冷多次到来。胁痛，善太息，肃杀之行，草木变异。（少阴司天，则阳明燥金在泉，所以地气变燥，凄冷多次到来，是清肃之气。胁痛、善太息，是肝胆的病。肃杀行，则草木变。）太阴司天，湿气下行，肾气上从，黑色显现，水气变化。埃冒云雨，胸中不利，阳痿，气大衰而不起不用。当其时，反腰痛，动转不便，厥逆。（黑起水变，是用行而体变。埃冒云雨，是湿土之气化。胸中不利，是水气上乘。阳痿，是肾气衰于下。夫阳气生于肾阴，而运用于肤表。肾气大衰，所以阳气不起不用。阳气不起，则手足为之厥逆。当其冬令之时，肾脏主气，而反腰痛，动转不便，因肾气上从，而大衰于下。）地气收藏阴气，大寒将至。冬眠的虫子早附。心下痞痛，地裂冰坚，少腹痛，时常妨碍饮食。乘金则止，水增味乃咸，行水则病减。（太阴司天，则太阳寒水在泉，所以地气收藏阴气，而冬眠的虫子早附。心下痞，是上下水火之气不交。地裂冰坚，是寒水之变易。少腹病，是肾病于下。时常妨碍饮食，是水上乘土。夫肾为本，肺为末，皆积水也。乘金则止，是水气上乘于肺则止耳。夫心气通于舌，心和则知五味。水增味乃咸，是水盛而上乘于心。此水气太过之为病，所以行水则病减。以上论述五运之气，因天气制约，而五脏五行之气，反而从之而上同天化。张介宾说：五行各有所制，制气相加，则受制者，不得不应。应则反从其化而为用矣。如热甚者，燥必随之，此金之从火也。燥甚者，风必随之，此木之从金也。风甚者，尘霾随之，此土之从木也。湿蒸甚者，霖注随之，此水之从土也。阴凝甚者，雷电随之，此火之从水也。所以《易》曰：云从龙，风从虎。龙得东方木气，故云从之。云，是土气。虎得西方金气，故风从之。风，是木气。此承制相从之理，不可不知。）黄帝问：岁有胎运不育，治疗不全，是什么气使然？岐伯说：六气五类，有相胜制。同者盛之，异者衰之。这是天地之道，化生的常理。（这一节论述司天在泉的六气，主胎育虫类，而五运有相胜制约，是以所主的不全。五类，是五运之气，与五行生物之同类。如五运六气之相同者，则所主的生物蕃盛；如五运六气之相异者，则所主的生物衰微。这是天地之道，化生的常理。玉师说：异则有胜制，故主衰微。）所以厥阴司天，毛虫安静，羽虫生育，介虫不成。（厥阴司天，则少阳在泉，所以主毛虫静而羽虫育。静，谓安静而能长成。育，生育也。介虫不成，谓癸巳、癸亥年，受火运之胜制，而金类之虫不成。按毛虫三百六十，而麟为之长；羽虫三百六十，而凤为之长；倮虫三百六十，而人为之长；鳞虫三百六十，而龙为之长；介虫三百六十，而龟为之长。五类之虫，于天地之生物备矣。玉师说：司天之气，主岁半以前，故主静而长成。在泉之气，主岁半以后，故始生育也。）在泉，毛虫生育，倮虫消耗，羽虫不育。（厥阴在泉，故主毛虫育。木胜土，故主倮虫耗。下文曰：地气制已胜是也。羽虫不成，谓丙寅、丙申年，受水运之胜制，故火类之虫不育。）少阴司天，羽虫安静，介虫生育，毛虫不成。（少阴司天，则阳明在泉，故主羽虫静而介虫育。毛虫不成，谓庚子、庚午年，受金运之胜制，是以木类之虫不成。）在泉，羽虫生育，介虫消耗不育。（少阴在泉，故主羽虫育。地气制己胜，故主介虫耗。少阴在泉，乃阳明司天之岁。如癸卯、癸酉年，受火运之胜制，当至介虫不育，故曰介虫耗不育。盖谓耗则所胜微，不育则胜制甚。故下文曰：诸乘所不成之运则甚，谓受五运之所乘制，以致不育不成，乃胜制之）
The Qi of Heaven covers the lower region. The Essence (Jing) connects with Heaven. Therefore, the *Treatise on Yin and Yang and Their Manifestations* states: "Heaven has Essence, Earth has Form." Heaven belongs to Yang, while Essence belongs to Yin; this is the circular rotation of Yin and Yang between above and below. Thus, when Yin Essence descends to the lower region, Yang Qi ascends to the upper region; therefore, the right is hot and the left is warm. When Yin Essence is offered to the upper region, Yang Qi hides in the lower region; therefore, the left is cold and the right is cool. The northwest terrain is high, and the southeast terrain is sunken. Therefore, where it is high, the Qi is cold; where it is low, the Qi is hot. (Thus, those who go to cold and cool places suffer from distension; those who go to warm and hot places suffer from sores. Treating with purgation resolves distension; treating with sweating resolves sores. This is the normal state of the opening and closing of the interstices, differing only by the Taiyin and Shaoyin meridians.) (This section again discusses the ascending and descending of Essence from the middle. "Shi" means "following". Adapting to places born of cold and cool, Yin Qi offers upwards, causing Yang Qi to hide downwards, leading to frequent distension, as stated in "Cold in the Zang organs generates fullness diseases". "Zhi" means "going". Going to places that are warm and hot, Yin Qi descends, causing Yang Qi to ascend, leading to frequent sores, as stated in "Pain, itching, ulcers, and sores all belong to Fire". Thus, purgation causes Yin Essence to descend and Yang Qi to naturally ascend, resolving distension. Sweat is Yin fluid; sweating causes Yin fluid to ascend and Yang Qi to naturally descend, healing sores. This is because Essence enters and exits between the muscle interstices, ascending and descending, opening and closing, which is the natural constant principle. Humans are born within the intersection of Heaven and Earth Qi, experiencing differences in cold and heat among the four directions; one should regulate according to these Qi, so that natural severe diseases will not arise. According to the circular rotation of Essence up and down, it wraps around the outside of the Earth. Dryness dries it, Summer Heat steams it, Wind moves it, Dampness moistens it, Cold solidifies it, and Fire warms it. This is the Essence penetrating through the middle. The above two sections should be studied together with the *Treatise on the Five Movements and Six Qi*. ) The Yellow Emperor asked: "What about longevity and premature death?" Qibo replied: "Where Yin Essence is offered, people live long; where Yang Essence descends, people die young." (In places where Yin Essence is offered, the Original Qi is firmly stored, so people live long. In places where Yang Essence descends, the Original Yang leaks outward, so people die young. Regarding Yin Essence and Yang Essence, one should know that Earth has Essence and Heaven also has Essence. On Earth it is Yin, but in Heaven it becomes Yang.) The Yellow Emperor said: "Good. If disease occurs, how should it be treated?" Qibo replied: "For the Qi of the Northwest, use dispersing and cooling methods; for the Qi of the Southeast, use astringing and warming methods. This is what is meant by treating the same disease differently." (The Northwest climate is cold; cold consolidates on the exterior, causing heat to stagnate internally. Thus, it is appropriate to disperse the external cold and cool the internal heat. The Southeast climate is hot, causing Yang Qi to leak outward and the interior Qi to become deficient and cold. Thus, it is appropriate to astringe the Original Yang and warm the middle cold. This is what is meant by 'although the disease is the same, the treatment principles differ'.) Therefore it is said: For cold and cool climates, treat with cold and cool remedies, and use decoction baths. For warm and hot climates, treat with warm and hot remedies, strengthening internal retention. One must ensure the Qi is harmonious to achieve balance. For false conditions, reverse this approach. (In the Northwest, the cold and cool climate suppresses human Yang-Heat internally, so treatment should use cold and cool methods. "Using decoction baths" refers to soaking the body in liquid decoctions to induce sweating and open the interstices, allowing Yang Qi to flow freely. In the Southeast, the warm and hot climate causes the interstices to open and Yang Qi to relax outwardly, so treatment should use warm and hot methods to strengthen the Original Yang to remain retained internally. This is opening what is closed and closing what is open. For ascending and growing Qi, astringe and store it; for storing and collecting Qi, mature and scatter it. Only when the Qi is harmonious can balance be achieved. For example, if a person from the Northwest suffers from Cold Evil presenting as false heat, treat with warm and hot methods; if a person from the Southeast suffers from Heat Evil presenting as false cold, treat with cold and cool methods. This is what is meant by 'for false conditions, reverse this approach'. Master Zhang Yu said: The previous section discussed the correct Qi of the four directions; the last sentence discusses the pathogenic Qi of the four directions.) The Yellow Emperor asked: "Good. Within one province, the generation, transformation, longevity, and premature death differ. What is the reason?" Qibo replied: "The principle of high and low is determined by geographical terrain. In lofty areas, Yin Qi governs; in depressed areas, Yang Qi governs. Where Yang prevails, seasons arrive early; where Yin prevails, seasons arrive late. This is the constant of geography and the way of generation and transformation." (This section again discusses the Qi of one region, noting differences in Yin-Yang and cold-heat. In mountainous and high areas, there is more Yin-Cold; in low and damp areas, there is more Yang-Heat. Where Yang prevails, the Qi of the four seasons arrives before the seasonal time; where Yin prevails, it arrives after. Generally, the alternation of cold and heat originates from the Earth. This is the distinction of high-low and thick-thin in geography, and the constant of Yin-Yang entry and exit. The way of generation and transformation refers to the Qi of growth, flourishing, transformation, and storage. Where Yang Qi governs, there is much growth; where Yin Qi governs, there is much storage. Xu Zhengong said: This section discusses the Central Earth while also covering the four directions.) The Yellow Emperor asked: "Is there a difference in longevity?" Qibo replied: "In high places, the Qi leads to longevity; in low places, the Qi leads to premature death. The size of the land differs; small differences yield small variations, large differences yield large variations. In high places, the Qi stores and collects, so people live long; in low places, the Qi issues forth and spreads, so people die young. Within one province, the Qi has differences in size. Small differences in height and depth cause small variations in longevity; large differences cause large variations. Variation refers to differences in longevity. Therefore, a healer must understand the Way of Heaven and Geography, the mutual overcoming of Yin and Yang, the sequence of Qi, and the periods of human longevity and transformation, in order to know the human form and Qi. The Way of Heaven refers to the transformational movement of Heaven; Geography refers to the four directions of Earth. Mutual overcoming of Yin and Yang refers to the excess and deficiency of the Five Movements and Six Qi, including excessive invasion, depression, and retaliation. The sequence of Qi: Excess arrives before the season; deficiency arrives after. Low areas arrive early; high areas arrive late. Understanding human longevity and the transformation of Qi allows one to know the human form and Qi. The *Ling Shu* states: When form and Qi are balanced, one lives long; when unbalanced, one dies young. When skin and flesh are tightly attached, one lives long; when not, one dies young. When blood, Qi, and collaterals exceed the form, one lives long; when they do not, one dies young. When the form is full but the skin is loose, one lives long; when the form is full but the skin is tight, one dies young. In a healthy person, when Qi exceeds the form, one lives long; when sick and muscles waste away, if Qi exceeds the form, one dies; if the form exceeds the Qi, the condition is critical. The Yellow Emperor asked: "Good. In some years, no one gets sick, and the Zang Qi does not respond or function. Why is this?" Qibo replied: "Heavenly Qi controls it; the Qi follows accordingly." (The following three sections discuss that Heaven has Five Movements, Earth has Five Directions, and there are also the Six Qi of Si Tian and Zai Quan, mutually controlling each other. 'Years without disease' means not getting sick due to Heaven's Five Movements or Earth's Five Directions. 'Zang Qi' refers to the Qi of the five Zang organs, corresponding to the Five Movements and Five Elements. 'Not responding or functioning' means not fulfilling the use of the Five Movements. This is because the Si Tian Qi controls it, and human Zang Qi follows it. Si Tian is above, Zai Quan is below, and the Qi of the Five Movements circulates in the middle. This section discusses the Five Movements governing the year, controlled by Si Tian Qi, which instead follows Heavenly transformation from above. The next section discusses Si Tian and Zai Quan Qi governing the reproduction of insects, while the Five Movements have mutual overcoming, leading to non-reproduction. The subsequent section discusses the Five Movements governing generation and proliferation; when Shaoyang is Zai Quan, Cold Toxin does not arise; when Yangming is Zai Quan, Damp Toxin does not arise; when Taiyin is Zai Quan, Dryness Toxin does not arise. This is the mutual penetration of upper, middle, and lower, and the mutual control of five and six, which is the natural logic and number.) The Yellow Emperor said: "I wish to hear this fully." Qibo replied: "When Shaoyang governs from Heaven, Fire Qi descends, Lung Qi ascends in compliance, whiteness appears, Metal Qi functions, and grass and trees suffer disaster. Fire appears, burning and scorching, transforming Metal and causing depletion. Great summer heat prevails, with coughing, sneezing, nasal congestion, epistaxis, and nasal obstruction, mouth ulcers, alternating chills and fever, and swelling." (According to the standard Metal cycle, its Zang is Lung, color is white, category is Metal, all applications of the Five Movements and Five Elements. Ascending compliance means submitting to the Si Tian Qi descending from above out of fear of its control. The Qi of the Five Movements is rooted in the middle and circulates externally; Si Tian Qi is located above and descends below. Lung Qi ascending and whiteness appearing, with Metal Qi functioning, are all complying with Si Tian Qi and not being used by the Five Movements. When Metal functions above, grass and trees suffer below. Metal transforms into Fire, undergoing change and depletion. Coughing, sneezing, nasal congestion, and epistaxis are Lung diseases. Ulcers, alternating chills and fever, and swelling are Fire-Heat syndromes. This is the Luck of Metal transforming into Fire. This discusses Luck transforming upwards to follow Heavenly Qi, slightly different from Heaven-Punishment Year Luck. Wind Qi moves on Earth, raising dust and sand. Heart pain, stomach pain, reversal cold, and diaphragmatic obstruction occur, with a sudden and rapid nature. (When Shaoyang governs from Heaven, Jueyin governs from Earth, so Wind Qi moves on Earth. Wind dominance causes movement, raising dust and sand. The *Ling Shu* states: Diseases generated by the Jueyin Pericardium include heart pain and vexation. Stomach pain is Wood overcoming Earth. Earth is central; diaphragmatic obstruction causes upper and lower reversal cold. Wind Qi is rapid, hence the sudden and rapid nature. This chapter focuses on Heavenly Qi controlling and Zang Qi ascending in compliance. With Si Tian comes Zai Quan, so it also discusses Zai Quan Qi.) When Yangming governs from Heaven, Dryness Qi descends, Liver Qi ascends in compliance, blueness appears, Wood Qi functions and stands, and Earth suffers disaster. Chilliness frequently arrives, trees are felled, and grass withers. Hypochondriac pain, red eyes, tremors, shivering, tendon flaccidity, and inability to stand for long." (Standing is the posture of Wood. It means the substance of the Five Elements is on Earth, but their function complies upwards with Heaven. Wood follows Heavenly transformation, so Earth suffers below. Metal Qi descends, so trees are felled and grass withers. Hypochondriac pain, red eyes, tremors, and tendon flaccidity are all Liver Wood diseases.) Sudden heat arrives, Earth becomes summer-like. Yang Qi stagnates and erupts, urine changes, chills and fever resemble malaria, and in severe cases, heart pain. Fire moves during dry times, flowing water does not freeze, and hibernating insects appear." (When Yangming governs from Heaven, Shaoyin Ministerial Fire governs from Earth, so sudden heat arrives and Earth becomes summer-like. 'Yu' means growth. Yang heat is severe, so urine changes and chills/fever resemble malaria, as stated in 'Summer injury by Summer Heat leads to Malaria in Autumn'. Heart pain is Fire invading internally. 'Gao' means withered grass/trees. Fire moves when grass/trees are withered, so flowing water does not freeze and hibernating insects do not hide. Master Zhang Yu said: Zai Quan Qi governs the second half of the year, so it first mentions the Earth of Late Summer. Earth, then Autumn, then Winter.) When Taiyang governs from Heaven, Cold Qi descends, Heart Qi ascends in compliance, and Fire becomes bright. Redness appears, Metal suffers disaster. Cold and clear air frequently rises; if dominant, water freezes. Fire Qi is lofty, causing heart heat and vexation, dry throat and thirst, nasal congestion and sneezing, sadness, and frequent yawning. Hot Qi acts recklessly, Cold returns, frost falls untimely, forgetfulness occurs, and in severe cases, heart pain." (Fire is the substance of Fire; Brightness is the function of Fire. Cold Qi descends, Zang Qi ascends in compliance. Fire nature flares upward, Water nature moistens downward, so Fire nature is lofty above, and Water/Ice is frozen below. On Earth it is Water, in Heaven it is Cold. Hot Qi acting recklessly above causes frost/cold to return. Heart heat, vexation, dry throat, and thirst are Fire flaming upward. The Lung is the cover of the Heart; nasal congestion, sneezing, and sadness are Fire-Heat scorching Metal. Fire is Yang, Water is Yin. Frequent yawning is Yang pulling up and Yin pulling down. Forgetfulness is Cold returning and injuring Shen Qi.) Earth becomes moist, Water becomes abundant and overflowing. Cold guest arrives, deep Yin transforms, Dampness alters things. Internal accumulation of water drink, abdominal fullness, loss of appetite, numb skin, stiff flesh, unfavorable sinews and vessels, in severe cases edema, and abscesses on the back." (Wan sound. When Taiyang governs from Heaven, Taiyin Damp Earth governs from Earth, so Earth becomes moist. Water abundance is due to Earth controlling Water. In Chen-Xu years, Taiyang governs from Heaven, so the Cold Water Ke Qi adds to the Third Qi; the Wet Earth Zhu Qi governs the Fourth Qi. Hence 'Cold guest arrives, deep Yin transforms', meaning at the junction of Late Summer, Water and Damp combine without the growth/transformation of Fire and Earth, so Dampness alters things. is accumulation, is Bi syndrome. Internal water drink, abdominal fullness, skin Bi, and stiff flesh are all caused by Water-Damp. Abscesses on the back are abscesses occurring on the back. The *Classic* states: All swellings and abscesses are transformations of Cold Qi. Taiyang Cold Water governs Qi, and meridians circulate on the back, hence back abscesses.) When Jueyin governs from Heaven, Wind Qi descends, Spleen Qi ascends in compliance, and Earth becomes隆盛 (abundant). Yellowness appears, Water suffers disaster. Earth function changes, body weight increases, muscles atrophy, food intake decreases, taste is bland. Wind moves in the great void, clouds and objects shake, vertigo, and tinnitus." (Standard Earth cycle: category Earth, Zang Spleen, color Yellow. 'Earth becoming abundant' means Earth substance is rich below. 'Yellowness appearing' means Earth function complies upwards with Heaven. Earth transforming into Water suffers defeat/control, so Earth function changes, causing Spleen diseases like heavy body and reduced food intake. Vertigo and tinnitus are Wind invading above. Master Zhang Yu said: 'Wind moving in the great void, Earth function changing' means Wind is above, and Earth is blocked below. 'Dominance causes water freezing, Fire Qi is lofty' means Fire Qi flares up and Water freezes below. Generally, the substance of the Five Elements is on Earth, but their Qi is in Heaven. Thus, although Si Tian descends and Zang Qi ascends in compliance, the Five Elements have natures of ascending/complying downwards. Hence there are excesses of descending-complying upwards, and intersections of Wind-descending and Yellow-rising.) Fire releases its violence, Earth becomes summer-like. Great summer heat melts, red lushness falls, hibernating insects appear frequently, flowing water does not freeze. Its mechanism is rapid." (Jueyin Wind-Wood governs from Heaven, Shaoyang Ministerial Fire governs from Earth. Wood and Fire generate each other, so Fire releases its violence. 'Earth becomes summer-like' refers to Taiyin Damp Earth also being hot. 'Red lushness falling' means even lush leaves turn red and fall. At the strict storage time of Winter, hibernating insects do not appear, and flowing water does not freeze. Fire nature is rapid and Shaoyang governs pivot, so its mechanism is rapid. Master Yu said: 'Fire follows violence, Earth becomes summer-like' is Late Summer. 'Red lushness falling' is Autumn. Generally, it goes from Summer to Autumn, Autumn to Winter.) When Shaoyin governs from Heaven, Hot Qi descends, Lung Qi ascends in compliance, whiteness appears, Metal Qi functions, grass and trees suffer disaster. Wheezing, vomiting, chills and fever, sneezing, nasal congestion, runny nose, nasal obstruction. Great summer heat prevails, in severe cases sores burn and scorch. Metal melts, stones flow." (Grass/tree disaster and great summer heat indicate heat exceeding Spring/Summer. Metal melting and stone flowing indicate heat invading Autumn/Winter. Meaning Si Tian Qi, though governing the first half of the year, governs the whole year. Zai Quan Qi only governs the second half. Hence 'Wind moves on Earth', 'Earth becomes summer-like', 'Dampness alters things' all start from Late Summer.) Earth becomes dry, chilliness frequently arrives. Hypochondriac pain, frequent sighing,肃杀 (severe killing) action, grass and trees change." (Shaoyin governs from Heaven, Yangming Dry Metal governs from Earth, so Earth becomes dry, chilliness frequently arrives, representing clear/severe Qi. Hypochondriac pain and frequent sighing are Liver/Gallbladder diseases. Severe killing action causes grass and trees to change.) When Taiyin governs from Heaven, Dampness descends, Kidney Qi ascends in compliance, blackness appears, Water changes. Dust obscures, clouds and rain rise. Chest discomfort, impotence, Qi greatly declines and fails to arise or function. At that time, contrary lumbar pain, difficulty moving, and reversal cold." ('Blackness appearing, Water changing' means function acts while substance changes. 'Dust obscuring, clouds and rain rising' is the transformation of Wet Earth Qi. Chest discomfort is Water Qi attacking upwards. Impotence is Kidney Qi declining below. Yang Qi is born from Kidney Yin and utilized on the skin surface. Great decline of Kidney Qi causes Yang Qi to fail to arise/function. Failure of Yang Qi causes reversal cold in limbs. During Winter, Kidney governs Qi, yet contrary lumbar pain and difficulty moving occur because Kidney Qi ascends in compliance and greatly declines below.) Earth stores Yin, Great Cold arrives. Hibernating insects attach early. Epigastric fullness and pain, earth cracks, ice is hard, lower abdominal pain, occasional hindrance to eating. Overcoming Metal stops it; Water increases flavor to salty; draining water reduces the disease." (Taiyin governs from Heaven, Taiyang Cold Water governs from Earth, so Earth stores Yin and hibernating insects attach early. Epigastric fullness is lack of communication between upper/lower Water/Fire. Earth cracking and hard ice are transformations of Cold Water. Lower abdominal pain is Kidney disease below. Hindrance to eating is Water attacking Earth. Kidney is root, Lung is tip, both accumulate water. 'Overcoming Metal stops it' means Water Qi attacking Lung stops there. Heart Qi connects to tongue; when Heart is harmonious, flavors are known. 'Water increases flavor to salty' means Water prosperity attacks Heart upwards. This is disease of Water Qi excess, so draining water reduces disease. Above discusses Five Movement Qi controlled by Heavenly Qi, causing Five Zang/Five Element Qi to transform upwards to match Heavenly Qi. Zhang Jiabin said: Each element has its control; when controlling Qi adds, the controlled must respond. Responding means transforming to follow. E.g., extreme heat brings dryness (Metal follows Fire); extreme dryness brings wind (Wood follows Metal); extreme wind brings dust/mist (Earth follows Wood); extreme damp evaporation brings rain (Water follows Earth); extreme Yin condensation brings thunder/lightning (Fire follows Water). Thus *Yijing* says: Clouds follow Dragon, Wind follows Tiger. Dragon obtains East Wood Qi, so Clouds follow it. Cloud is Earth Qi. Tiger obtains West Metal Qi, so Wind follows it. Wind is Wood Qi. This principle of control and compliance must be known.) The Yellow Emperor asked: "Years have fetal movements not nurturing, treatments incomplete. What Qi causes this?" Qibo replied: "Six Qi and Five Categories have mutual overcoming and control. Same ones prosper, different ones decline. This is the Way of Heaven and Earth, the constant of generation and transformation." (This section discusses Si Tian/Zai Quan Six Qi governing fetal nurturing of insects, while Five Movements have mutual overcoming, resulting in incomplete governance. Five Categories refer to Five Movement Qi and similar biological categories of Five Elements. If Five Movement/Six Qi are identical, governed organisms flourish; if different, they decline. This is the Way of Heaven and Earth, constant of generation. Master Yu said: Difference implies overcoming, hence governing declines.) Thus, when Jueyin governs from Heaven, Hair-bearing creatures are quiet, Feathered creatures nurture, Shell-bearing creatures do not complete development." (Jueyin governs from Heaven, Shaoyang governs from Earth, so Hair-bearing are quiet and Feathered nurture. Quiet means calm and able to grow. Nurture means reproduction. Shell-bearing not completing means in Gui-Si/Gui-Hai years,受 Fire Movement overcoming, Metal-category insects do not complete. Hair-bearing 360, led by Qilin; Feathered 360, led by Feng; Naked 360, led by Humans; Scale-bearing 360, led by Dragons; Shell-bearing 360, led by Turtles. Five categories complete Heaven/Earth biology. Master Yu said: Si Tian governs first half, so quiet/growing; Zai Quan governs second half, so starting reproduction.) At Zai Quan, Hair-bearing nurture, Naked consume, Feathered do not nurture." (Jueyin Zai Quan governs Hair-bearing nurture. Wood overcomes Earth, so Naked consume. Next text says: Earth Qi controls already overcome. Feathered not completing means Bing-Yin/Bing-Shen years,受 Water Movement overcoming, Fire-category insects do not nurture.) When Shaoyin governs from Heaven, Feathered are quiet, Shell-bearing nurture, Hair-bearing do not complete." (Shaoyin governs from Heaven, Yangming governs from Earth, so Feathered quiet and Shell-bearing nurture. Hair-bearing not completing means Geng-Zi/Geng-Wu years,受 Metal Movement overcoming, Wood-category insects do not complete.) At Zai Quan, Feathered nurture, Shell-bearing consume and do not nurture." (Shaoyin Zai Quan governs Feathered nurture. Earth Qi controls already overcome, so Shell-bearing consume. Shaoyin Zai Quan is Yangming Si Tian year. E.g., Gui-Mao/Gui-You years,受 Fire Movement overcoming, Shell-bearing should not complete, hence 'consume and not nurture'. Consuming means overcome is weak; not nurturing means overcoming is severe. Next text says: All multiplied by uncompleted movements are severe, meaning受 Five Movements multiplication/overcoming leads to non-completion, which is severe control.)