此篇分论天之五气。地之五行。布五方之政令。化生五脏五体。皆五者之营运。故曰五营运论。
黄帝坐明堂。始正天纲。临观八极。考建五常。（天纲、天之度数也。八极、地之八方也。五常、五行政令之常也。）
请天师而问之曰。论言天地之动静。神明为之纪。阴阳之升降。寒暑彰其兆。（神明者。日月斗星也。纪者。以日月纪度。
星斗定位也。寒暑者。阴阳之征兆也。）余闻五运之数于夫子。夫子之所言。正五气之各主岁尔。首甲定运。余因论之。
鬼臾区曰。土主甲己。金主乙庚。水主丙辛。木主丁壬。火主戊癸。子午之上。少阴主之。丑未之上。太阴主之。寅申
之上。少阳主之。卯酉之上。阳明主之。辰戌之上。太阳主之。巳亥之上。厥阴主之。不合阴阳。其故何也。（余闻五运
之数于夫子者。言五运之气。以论于六节脏象论中矣。余因论之。鬼臾区复以五运六气相合主岁而论者。即上编天元纪
大论也。不合阴阳者。五运六气之阴阳。不相合也。）岐伯曰。是明道也。此天地之阴阳也。夫数之可数者。人中之阴阳
也。然所合。数之可得者也。夫阴阳者。数之可十。推之可百。数之可千。推之可万。天地阴阳者。不可以数推。以象
之谓也。（三数字叶素三数字上声。伯言鬼臾区所论。五运六气相合而主治者。是明天地阴阳之道也。夫数之可数者。人
中之阴阳也。所谓人中之阴阳者。其生五。其气三。三而成天。三而成地。三而成人。三而三之。合则为九。九分为九
野。九野为九脏。以应天六六之节。此人中之阴阳。与天地相合。其所合之数。可得而数者也。若夫天地之阴阳者。数
之可十可百。推之可万可千。难以数推。止可以象推之。象者。即下文之丹 苍素元之天象。南面北面之图象是也。）帝
曰。愿闻其所始也。岐伯曰。昭乎哉问也。臣览太始天元册文。丹天之气。经于牛女戊分。 天之气。经于心尾己分。
苍天之气。经于危室柳鬼。素天之气。经于亢氏昴毕。玄天之气。经于张翼娄胃。所谓戊己分者。奎壁角轸。则天地之
门户也。夫候之所始。道之所生。不可不通也。（ 居吟切。此言五行之化运。始于五方之天象也。丹、赤色、火之气也。
牛女在癸度。经于牛女戊分。戊癸合而化火也。 、黄色。土之气也。心尾在甲度。经于心尾己分。甲己合而化土也。
苍、青色。木之气也。危室在壬度。柳鬼在丁度。丁壬合而化木也。素、白色。金之气也。亢氏在乙度。昴毕在庚度。
乙庚合而化金也。元、黑色。水之气也。张翼在丙度。娄胃在辛度。丙辛合而化水也。戊己居中宫。为天地之门户。遁
甲经曰。六戊为天门。六己为地户。在奎壁角轸之分。奎壁在干方。角轸在巽方。此五气化五行之始。乃天地阴阳。道
之所生。不可不通也。张玉师曰。在天 之气色。故见丹 素苍元。在地成五行之形。则为青黄赤白黑矣。）帝曰。善。
论言天地者。万物之上下。左右者。阴阳之道路。未知其所谓也。（此复论六气之上下左右也。司天在上。在泉在下。万
物化生于其间。故天地为万物之上下。左右者。间气也。间气者纪步。故为阴阳之道路。徐振公曰。五六相合而后成
岁。故论五运篇中而兼论六气。）岐伯曰。所谓上下者。岁上下见。阴阳之所在也。（此言司天在泉之上下也。如子午岁
少阴在上。则阳明在下矣。丑未岁太阴在上。则太阳在下矣。寅申岁少阳在上。则厥阴在下矣。卯酉岁阳明在上。则少
阴在下矣。辰戌岁太阳在上。则太阴在下矣。巳亥岁厥阴在上。则少阳在下矣。此三阴三阳上下之所在也。）左右者。诸
上见厥阴。左少阴。右太阳。见少阴。左太阴。右厥阴。见太阴。左少阳。右少阴。见少阳。左阳明。右太阴。见阳明。
左太阳。右少阳。见太阳。左厥阴。右阳明。所谓面北而定其位。言其见也。（此言在上之左右也。在东为左。在西为右。
诸、凡也。谓凡见厥阴在上。则少阴在左。太阳在右。见少阴在上。则太阴在左。厥阴在右。见太阴在上。则少阳在左。
少阴在右。见少阳在上。则阳明在左。太阴在右。见阳明在上。则太阳在左。少阳在右。见太阳在上。则厥阴在左。阳
明在右。盖以图像向南。人面北以观之。言其所见之图象。而命其上下左右之定位也。玉师曰。上章以厥阴为终。此论
厥阴为始。盖阴阳之道。自始至终。终而复始。）帝曰。何谓下。岐伯曰。厥阴在上。则少阳在下。左阳明。右太阴。少
阴在上。则阳明在下。左太阳。右少阳。太阴在上。则太阳在下。左厥阴。右阳明。少阳在上。则厥阴在下。左少阴。
右太阳。阳明在上。则少阴在下。左太阴。右厥阴。太阳在上。则太阴在下。左少阳。右少阴。所谓面南而命其位。言
其见也。（此言在下之左右也。如巳亥岁厥阴在上。则少阳在下矣。而阳明在少阳之左。太阴在少阳之右。如子午岁少阴
在上。则阳明在下矣。而太阳在阳明之左。少阳在阳明之右。如丑未岁太阴在上。则太阳在下矣。而厥阴在太阳之左。
阳明在太阳之右。如寅申岁少阳在上。则厥阴在下矣。而少阴在厥阴之左。太阳在厥阴之右。如卯酉岁阳明在上。则少
阴在下矣。而太阴在少阴之左。厥阴在少阴之右。如辰戌岁太阳在上。则太阴在下矣。而少阳在太阴之左。少阴在太阴
之右。盖以图象向北。人面南以观之。以所见之上下左右。而命其位。故曰言其见也。详后图象。金西铭曰。上下之
左右。皆以东为左。西为右。故面南面北以观之。若止南面而观。如在下之气左行。则在上之气右转矣。故下文曰。上
者右行。下者左行。）上下相遘。寒暑相临。气相得则和。不相得则病。（相临者。谓加临之六气也。此总结上文而言。
司天在泉之气。则上下相遇。左右间气之气。则四时加临。如太阳寒水之气。加临于上半岁。则少阴少阳暑热之气。加
临于下半岁矣。如暑热之气。加临于上半岁。则寒水之气。加临于下半岁矣。举寒暑而六气自序。盖以上下主岁。上下
左右六气纪时。如与时相得则和。与时相逆则病矣。）帝曰。气相得而病者何也。岐伯曰。以下临上。不当位也。（此
言加临之六气。与主时之六气。有相得而不相得也。气相得者。如少阴君火之气。与少阳相火之气相合。君臣之相得也。
君位在上。臣位在下。如君火加临于相火之上为顺。相火加临于君火之上。是为下临上。不当其位也。六微旨大论曰。
君位臣则顺。臣位君则逆。逆则其病近。其害速。顺则其病远。其害微。所谓二火也。盖举此君臣之上下加临而言。则
六气之顺逆。可类推矣。）帝曰。动静何如。岐伯曰。上者右行。下者左行。左右周天。余而复会也。（此复申明司天在
泉之气。六期而环会也。动静者。天地之道也。在上者司天。在下者纪地。如子年少阴在上。则阳明在下矣。周天之三
百六十五日。则在上者右行于太阴。在下者左行于太阳也。上下左右。周司天之六岁。尚余午未申酉戌亥之六岁。又环
转而复会也。上节之所谓面南面北者。盖以左皆在东。左皆在西。此以图象无分南北。平以观之。是在下者左行。则在
上者右行矣。总以六气之图推看。）帝曰。余闻鬼臾区曰。应地者静。今夫子乃言下者左行。不知其所谓也。愿闻何以生
之乎。（静者。地之体也。生、谓动之所生。玉师曰。动生于静。故曰生。）岐伯曰。天地动静。五行迁复。虽鬼臾区
其上候而已。犹不能遍明。（天地动静、谓司天在泉之气。绕地而环转也。五行迁复、谓五运相袭。周而复始也。其上、
谓臾区其上至于十世。止能占候其天之动象。地之静形。犹不能遍明天地阴阳之营运也。）夫变化之用。天垂象。地成形。
七曜纬虚。五行丽地。地者所以载生成之形类也。虚者所以列应天之精气也。形精之动。犹根本之与枝叶也。仰观其象。
虽远可知也。（此言地居天之中。天包乎地之外。是以在上之天气右旋。在地下之气左转也。变化之用者。谓天地阴阳之
运动也。在天无形而垂象。在地有形而成形。七曜、日月五星也。纬虚者。经纬于太虚之间。亦绕地而环转也。五行、
五方五气之所生而成形者。丽、章着也。地者。所以载生成之物类也。精者。天乙所生之精水也。应天之精气者。在天
为气。在下为水。水应天而天连水也。形谓地之体。静而不动者也。形精之动者。谓地下在泉之气旋转。犹根本不动而
枝叶动摇。然根气又与枝叶之相通也。仰观其天象。见日月五星之绕地右旋。道虽深远。可得而知矣。玉师曰。用者
动之体。）帝曰。地之为下。否乎。岐伯曰。地为人之下。太虚之中者也。帝曰。冯乎。岐伯曰。大气举之也。（冯叶凭。
地
之为下者。谓天居上而地居下也。太虚者。虚元之气也。言地居太虚之中。大气举之。无所冯根据者也。浑天言其形体浑
浑然也。其术以为天半覆地上。半在地下。其天居地上见者。一百八十二度半强。地下亦然。北极出地上三十六度。南
极入地下亦三十六度。而嵩高正当天之中极。是浑天之说。本之素问者也。夫素问乃三坟之一。三坟者。伏羲神农黄帝
之书也。故自易而下。莫大乎素问。今质诸千古以上之书。而征验于千古之下。是天地阴阳之道。幽远难明。非天生之
至圣。孰能知之。故学人能于此中用心参究。则六十年之中。万物之变化。民病之死生。未有不如桴鼓声响之相应也。）
燥以干之。暑以蒸之。风以动之。湿以润之。寒以坚之。火以温之。故风寒在下。燥热在上。湿气在中。火游行其间。
寒暑六入。故令虚而生化也。（此言六气之游行于天地上下之间也。风寒暑湿燥火。在天无形之气也。干蒸动润坚温。在
地有形之征也。天包乎地。是以在天之上。在泉之下。在地之中。八极之外。六合之内。无所不至。盖言太虚之气。不
唯包乎地之外。而通贯乎地之中也。寒水在下。而风从地水中生。故风寒在下。燥乃干金之气。热乃太阳之火。故燥热
在上。土位中央。故湿气在中。火乃太极中之元阳。即天之阳气。故游行于上下之间。易曰。日月营运。一寒一暑。寒
暑往来。而六者之气。皆入于地中。故令有形之地。受无形之虚气。而生化万物也。朱永年曰。肝肾在下。心肺居上。
土位中央。三焦之火游行于上下之间。人与天地参也。）故燥胜则地干。暑胜则地热。风胜则地动。湿胜则地泥。寒胜则
地裂。火胜则地固矣。（此复结上文六入之义。）帝曰。天地之气。何以候之。岐伯曰。天地之气。胜复之作。不形于诊
也。脉法曰。天地之变。无以脉诊。此之谓也。（天地之气者。五运六气也。胜复之作者。淫胜郁复也。言气运之变而为
民病者。非诊候之可知也。盖每岁有司天之六气。有主岁之五运。有间气之加临。有四时之主气。人在天地气交之中。
一气不和。即为民病。是天地四时之气而为民病者。不能以脉诊。而别某气之不和也。再按平脉篇曰。伏气之病。以意
候之。今月之内。欲有伏气。假令旧有伏气。当须脉之。盖天地之气淫胜。则所不胜之气郁伏矣。民感之而为病者。亦
郁伏于内。而不形于诊也。故欲知伏气之病。当以意候之。候今月之内。有何气之不和。则知民有伏气之病矣。郁伏之
气复发。而民病始作。然后发见于脉。故曰。假令旧有伏气。当须脉之。此与暴感风寒暑湿之邪。而卒病伤寒中风。即
见于脉诊者之不同。故曰。天地之气。无以脉诊。此之谓也。）帝曰。间气如何。（间气者。加临之六气也。以上之左
右。下之左右。兼于其间。共为六气。故曰间气。每一气加临于四时之中。各主六十日。故曰间气者纪步。步者。以六
十日零八十七刻半为一步也。）岐伯曰。随气所在。期于左右。（六微旨论大曰。天枢之上。天气主之。天枢之下。地气
主之。又曰。加者。地气也。中者。天气也。盖以在下之气左转。在上之气右旋。各主六十日以终一岁。故曰。随气所
在。期于左右。谓随在上在下之气之所在。而期于左右之旋转也。如子年少阴在上。则阳明在下矣。少阴在上。则厥阴
在左。太阴在右。阳明在下。则太阳在左。少阳在右。盖以地之左转而主初气。故以太阳主正月朔日之寅初一刻为始。
次厥阴。次少阴。以司天之气终三气。而主岁半以上。次太阴。次少阳。次阳明。以在泉之气终六气。而主岁半以下。
各加临六十日。以终一岁也。六气环转相同。徐振公曰。司天之气。始于地而终于天。在泉之气。始于天而终于地。
此地天升降之妙用也。）帝曰。期之奈何。岐伯曰。从其气则和。违其气则病。（间气者。加临之客气也。而一岁之中。
又有主时之六气。如主从其客则和。主违其客则病矣。如子午岁初之气。系太阳寒水加临。主气系厥阴风木。如寒胜其
风为从。风胜其寒则逆。故下经曰。主胜逆。客胜从。六气皆然。）不当其位者病。（不当其位者。即上文之所谓以下临
这一篇分别论述天的五气、地的五行，以及分布五方的政令，化生五脏和五体，这些都是五者的运动与运行，所以称为“五营运论”。
黄帝坐在明堂，开始端正天纲，亲临观察八方极远之地，考察并建立五常。（天纲，指天的度数；八极，指地的八个方向；五常，指五行政令的常规。）
黄帝请教天师问道：经论中说天地有动有静，神明是它们的纲纪；阴阳有升有降，寒暑显示出它们的征兆。（神明，指日、月、斗、星。纪，指以日月来记录度数，星斗确定位置。寒暑，是阴阳的征兆。）我从夫子那里听到了五运的数理，夫子所说的，正是五种气各自主管一年的情况。以甲年为首确定运数，我因此加以论述。
鬼臾区回答说：土主甲己年，金主乙庚年，水主丙辛年，木主丁壬年，火主戊癸年。子午年的上方，由少阴主管；丑未年的上方，由太阴主管；寅申年的上方，由少阳主管；卯酉年的上方，由阳明主管；辰戌年的上方，由太阳主管；巳亥年的上方，由厥阴主管。这五运六气为何不相合于阴阳呢？（我从夫子那里听到五运的数理，是指在《六节脏象论》中论述的五运之气。我因此论述，鬼臾区又结合五运六气主管年份进行论述，即上编《天元纪大论》的内容。所谓不合阴阳，是指五运与六气的阴阳不相配合。）
岐伯回答说：这是明白的道理，这是天地的阴阳。凡是可以用数计算的事物，是人中的阴阳。然而它们相合之处，是可以计算出数量的。至于阴阳，数量可以推到十，再推可至百；可以推到千，再推可至万。但天地的阴阳，不能用数来推算，而要通过形象来理解。（“三”字读作“sān”，“数”字读作“shuò”。岐伯说鬼臾区所论述的五运六气相合而主治，是阐明天地阴阳之道。所谓可以用数计算的事物，是人中的阴阳。所谓人中的阴阳，其生成有五，其气有三。三构成天，三构成地，三构成人。三乘以三，合计为九。九分为九野，九野对应九脏，以应合天地的六六节气。这是人中的阴阳与天地相合，其所合之数是可以计算的。至于天地的阴阳，数量可以推到十、百，再推到万、千，难以用数推算，只能以形象来推断。形象，即下文提到的丹、苍、素、元等天象，以及南面北面的图像。）
黄帝说：希望听听它的起始。岐伯说：问得真高明啊！我查阅《太始天元册》的文辞：丹天之气，经过牛宿、女宿和戊分；黅天之气，经过心宿、尾宿和己分；苍天之气，经过危宿、室宿、柳宿、鬼宿；素天之气，经过亢宿、氐宿、昴宿、毕宿；玄天之气，经过张宿、翼宿、娄宿、胃宿。所谓戊己分，是指奎宿、壁宿、角宿、轸宿，这是天地的门户。观测的起始，就是道的产生，不可不通晓。（“黅”音同“jīn”。这里讲五行化运，始于五方的天象。丹，赤色，是火之气。牛女在癸度，经过牛女戊分，戊癸合而化火。黅，黄色，是土之气。心尾在甲度，经过心尾己分，甲己合而化土。苍，青色，是木之气。危室在壬度，柳鬼在丁度，丁壬合而化木。素，白色，是金之气。亢氏在乙度，昴毕在庚度，乙庚合而化金。元，黑色，是水之气。张翼在丙度，娄胃在辛度，丙辛合而化水。戊己居中宫，是天地的门户。《遁甲经》说：六戊为天门，六己为地户，位于奎壁角轸之分。奎壁在乾方，角轸在巽方。这是五气化生五行的开始，乃是天地阴阳之道产生的根源，不可不通晓。张玉师说：在天表现为气色，所以见到丹、黅、素、苍、元。在地形成五行之形，则表现为青、黄、赤、白、黑。）
黄帝说：好。经论中说：天地是万物的上下，左右是阴阳的道路，我不明白这是什么意思。（这里再次论述六气的上下左右。司天在上，在泉在下，万物化生于其间，所以天地是万物的上下。左右，是间气。间气记录步序，所以是阴阳的道路。徐振公说：五六相合而后成岁，所以在论述五运的篇章中也兼论六气。）
岐伯说：所谓的上下，是指每年司天和在泉的阴阳所在。（这里讲司天在泉的上下。如子午年，少阴司天在上，则阳明在泉在下。丑未年，太阴司天在上，则太阳在泉在下。寅申年，少阳司天在上，则厥阴在泉在下。卯酉年，阳明司天在上，则少阴在泉在下。辰戌年，太阳司天在上，则太阴在泉在下。巳亥年，厥阴司天在上，则少阳在泉在下。这就是三阴三阳上下的所在。）所谓的左右，是指凡见厥阴在上，左面是少阴，右面是太阳；见少阴在上，左面是太阴，右面是厥阴；见太阴在上，左面是少阳，右面是少阴；见少阳在上，左面是阳明，右面是太阴；见阳明在上，左面是太阳，右面是少阳；见太阳在上，左面是厥阴，右面是阳明。这是面向北方来确定位置，说的是所见到的景象。（这里讲在上的左右。在东为左，在西为右。诸，即凡。意思是凡见厥阴在上，则少阴在左，太阳在右；见少阴在上，则太阴在左，厥阴在右；见太阴在上，则少阳在左，少阴在右；见少阳在上，则阳明在左，太阴在右；见阳明在上，则太阳在左，少阳在右；见太阳在上，则厥阴在左，阳明在右。大概是因为图像向南，人面向北观看，说的是所见图像中上下左右的定位。玉师说：上一章以厥阴为终，本章论述以厥阴为始，大概因为阴阳之道，自始至终，终而复始。）
黄帝说：什么是下？岐伯说：厥阴在上，则少阳在下，左面是阳明，右面是太阴；少阴在上，则阳明在下，左面是太阳，右面是少阳；太阴在上，则太阳在下，左面是厥阴，右面是阳明；少阳在上，则厥阴在下，左面是少阴，右面是太阳；阳明在上，则少阴在下，左面是太阴，右面是厥阴；太阳在上，则太阴在下，左面是少阳，右面是少阴。这是面向南方来确定位置，说的是所见到的景象。（这里讲在下的左右。如巳亥年厥阴在上，则少阳在下，而阳明在少阳之左，太阴在少阳之右。如子午年少阴在上，则阳明在下，而太阳在阳明之左，少阳在阳明之右。如丑未年太阴在上，则太阳在下，而厥阴在太阳之左，阳明在太阳之右。如寅申年少阳在上，则厥阴在下，而少阴在厥阴之左，太阳在厥阴之右。如卯酉年阳明在上，则少阴在下，而太阴在少阴之左，厥阴在少阴之右。如辰戌年太阳在上，则太阴在下，而少阳在太阴之左，少阴在太阴之右。大概是因为图像向北，人面向南观看，以所见到的上下左右来确定位置，所以说说的是所见到的景象。详见后文图像。金西铭说：上下左右，都以东为左，西为右，所以要面向南或面向北观看。如果只面向南观看，如下在之气左行，那么上之气就会右转。所以下文说：上者右行，下者左行。）
上下相遇，寒暑相交，气相得则调和，不相得则生病。（相临，指加临的六气。这是总结上文而言，司天在泉之气，则上下相遇；左右间气之气，则加临于四时。如太阳寒水之气，加临于上半岁，则少阴、少阳暑热之气，加临于下半岁。如暑热之气加临于上半岁，则寒水之气加临于下半岁。举出寒暑，六气的次序自然明了。大概以上下主岁，上下左右六气记录时间，如与时相得则和，与时相逆则病。）
黄帝说：气相得却生病的原因是什么？岐伯说：这是因为以下临上，位置不当。（这里讲加临的六气与主时的六气，有相得而不相得的情况。气相得，如少阴君火之气与少阳相火之气相合，是君臣相得。君位在上，臣位在下，如君火加临于相火之上为顺；相火加临于君火之上，是为下临上，不当其位。《六微旨大论》说：君位臣则顺，臣位君则逆。逆则病近，危害迅速；顺则病远，危害轻微。这里讲的是二火。举此君臣上下加临而言，六气的顺逆可以类推。）
黄帝说：动静是怎样的？岐伯说：在上者右行，在下者左行，左右周天，余数后再相会。（这里再次申明司天在泉之气，六期环会。动静，是天地之道。在上者司天，在下者纪地。如子年少阴在上，则阳明在下。周天三百六十五日，则在上者右行于太阴，在下者左行于太阳。上下左右，周历司天之六岁，尚余午未申酉戌亥之六岁，又环转而相会。上节所说的面南面北，大概是因为左皆在东，左皆在西。此处以图像无分南北，平视观看，是在下者左行，则在上者右行。总之以六气图推看。）
黄帝说：我听鬼臾区说：应地者是静的，现在先生却说下者左行，不知道这是什么意思。希望听听它是如何产生的。（静，是地的本体。生，谓动之所生。玉师说：动生于静，所以说生。）
岐伯说：天地的动静，五行的迁复，虽然鬼臾区能占候其上，但仍不能全面阐明。（天地动静，指司天在泉之气绕地环转。五行迁复，指五运相袭，周而复始。其上，指臾区上至于十世，只能占候天的动象、地的静形，仍不能全面阐明天地阴阳的运动运行。）
变化的作用，天垂示形象，地形成形体。七曜经纬于虚空，五行附着于大地。地是用来承载生成各类形体的。虚空是用来排列应合天的精气的。形与精的运动，就像根本与枝叶的关系。仰观天象，虽然遥远也可以知晓。（这里讲地居天之中，天包乎地之外。所以在上的天气右旋，在下的地气左转。变化的作用，指天地阴阳的运动。在天无形而垂示形象，在地有形而形成形体。七曜，指日、月、五星。纬虚，指经纬于太虚之间，也绕地环转。五行，指五方五气所生而成形的。丽，指彰显。地，是用来承载生成之物类的。精，指天乙所生的精水。应天之精气，在天为气，在下为水，水应天而天连水。形指地的本体，静而不动。形精之动，指地下在泉之气旋转，就像根本不动而枝叶动摇，然根气又与枝叶相通。仰观天象，见日月五星绕地右旋，道虽深远，可得而知矣。玉师说：用是动的本体。）
黄帝说：地作为下方，是这样吗？岐伯说：地在人的下方，但在太虚之中。黄帝说：凭借什么存在？岐伯说：大气托举着它。（冯，通凭。地之为下，指天居上而地居下。太虚，指虚元之气。言地居太虚之中，由大气托举，无所凭借。浑天说其形体浑然。其术认为天半覆地上，半在地下。天居地上可见的部分，一百八十二度强，地下亦然。北极出地上三十六度，南极入地下亦三十六度，而嵩高正当天之中极。这是浑天说的本原来自《素问》。《素问》是三坟之一。三坟是伏羲、神农、黄帝的书。所以自《易》而下，没有比《素问》更大的了。如今考证千古以上的书，并验证于千古之下，可知天地阴阳之道幽远难明，若非天生至圣，谁能知晓？所以学人能在此中用心参究，则六十年的变化，万物的变迁，百姓疾病的生死，没有不像鼓声应响那样相应的。）
燥使地干燥，暑使地热，风使地动，湿使地润，寒使地坚，火使地固。所以风寒在下，燥热在上，湿气在中，火游行其间。寒暑六次进入，所以使虚空产生生化。（这里讲六气游行于天地上下之间。风寒暑湿燥火，是在天无形之气。干蒸动润坚温，是在地有形之征。天包乎地，所以在天之上，在泉之下，在地之中，八极之外，六合之内，无所不至。大概言太虚之气，不仅包乎地之外，而且通贯乎地之中。寒水在下，风从地水中生，故风寒在下。燥乃干金之气，热乃太阳之火，故燥热在上。土位中央，故湿气在中。火乃太极中之元阳，即天之阳气，故游行于上下之间。《易》曰：日月营运，一寒一暑。寒暑往来，六者之气皆入于地中，故使有形之地受无形之虚气而生化万物。朱永年说：肝肾在下，心肺居上，土位中央，三焦之火游行于上下之间，人与天地参合。）
所以燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则地裂，火胜则地固。（这是再次总结上文六入的意义。）
黄帝说：天地的运气，如何预测？岐伯说：天地的运气，胜复之作，不表现在脉诊上。脉法说：天地的变化，无法通过脉诊得知。说的就是这个意思。（天地之气，指五运六气。胜复之作，指淫胜郁复。言气运变化为民病，不是诊候所能知道的。大概每年有司天之六气，有主岁之五运，有间气之加临，有四时之主气。人在天地气交之中，一气不和，即为民病。是天地四时之气为民病，不能以脉诊别某气之不和。再按《平脉篇》说：伏气之病，以意候之。今月之内，欲有伏气，假如旧有伏气，应当诊脉。大概天地之气淫胜，则所不胜之气郁伏。民感之而为病，亦郁伏于内，而不形于诊。故欲知伏气之病，当以意候之，候今月之内有何气之不和，则知民有伏气之病。郁伏之气复发，民病始作，然后发见于脉。故说：假如旧有伏气，应当诊脉。这与暴感风寒暑湿之邪，卒病伤寒中风，即见于脉诊者不同。所以说：天地之气，无以脉诊，说的就是这个意思。）
黄帝说：间气怎么样？（间气，指加临的六气。以上之左右，下之左右，兼于其间，共为六气，故曰间气。每一气加临于四时之中，各主六十日，故曰间气者纪步。步，是以六十日零八十七刻半为一步。）
岐伯说：随气所在，期待于左右。（《六微旨论》说：天枢之上，天气主之；天枢之下，地气主之。又说：加者，地气也；中者，天气也。大概以下在之气左转，在上之气右旋，各主六十日以终一岁。故说：随气所在，期于左右。谓随在上在下之气之所在，而期待于左右之旋转。如子年少阴在上，则阳明在下。少阴在上，则厥阴在左，太阴在右。阳明在下，则太阳在左，少阳在右。大概以地之左转而主初气，故以太阳主正月朔日之寅初一刻为始，次厥阴，次少阴，以司天之气终三气，而主岁半以上。次太阴，次少阳，次阳明，以在泉之气终六气，而主岁半以下。各加临六十日，以终一岁。六气环转相同。徐振公说：司天之气，始于地而终于天；在泉之气，始于天而终于地。这是地天升降的妙用。）
黄帝说：如何期待？岐伯说：从其气则和，违其气则病。（间气，是加临的客气。而一岁之中，又有主时之六气。如主从其客则和，主违其客则病。如子午岁初之气，系太阳寒水加临，主气系厥阴风木。如寒胜其风为从，风胜其寒则逆。故下经说：主胜逆，客胜从。六气皆然。）
不当其位者病。（不当其位，即上文所说的以下临...）
This chapter separately discusses the Five Qi of Heaven, the Five Elements of Earth, and the distribution of administrative orders in the Five Directions, which transform and generate the Five Zang Organs and Five Tissues. These are all movements and operations of the Five, hence it is called "Treatise on the Movement and Operation of the Five."
The Yellow Emperor sat in the Bright Hall, began to rectify the Heavenly Network (Tiāngāng, the degrees of Heaven), observed the Eight Extremities (Bājí, the eight directions of Earth), and examined and established the Five Constants (Wǔcháng, the regularities of the five administrative orders).
He asked the Heavenly Master: The treatises state that Heaven and Earth have movement and stillness, with the Divine Spirits (Shénmíng, Sun, Moon, Dipper, and Stars) serving as their guideline; Yin and Yang ascend and descend, with Cold and Heat revealing their signs. I heard the numbers of the Five Movements (Wǔyùn) from the Master, who spoke of each of the Five Qi governing a year respectively. Starting with Jia to determine the Movement, I therefore discuss it.
Gui Yuzhou replied: Earth governs Jia and Ji years, Metal governs Yi and Geng years, Water governs Bing and Xin years, Wood governs Ding and Ren years, and Fire governs Wu and Gui years. Above Zi and Wu years, Shaoyin governs; above Chou and Wei years, Taiyin governs; above Yin and Shen years, Shaoyang governs; above Mao and You years, Yangming governs; above Chen and Xu years, Taiyang governs; above Si and Hai years, Jueyin governs. Why do these Five Movements and Six Qi not harmonize with Yin and Yang? (I heard the numbers of the Five Movements from the Master, referring to the discussion of Five Qi Movement in the *Treatise on the Six Sections and Viscera Images*. My subsequent discussion by Gui Yuzhou combining Five Movements and Six Qi to govern years corresponds to the earlier *Great Treatise on the Heavenly Origin*. "Not harmonizing with Yin and Yang" means the Yin and Yang of the Five Movements and Six Qi do not combine.)
Qibo replied: This is a clear principle, referring to the Yin and Yang of Heaven and Earth. Things that can be counted are the Yin and Yang within humans. However, where they combine, the numbers can be calculated. As for Yin and Yang, numbers can extend to ten, then to a hundred; to a thousand, then to ten thousand. But the Yin and Yang of Heaven and Earth cannot be deduced by numbers; they must be understood through images (Xiàng). ("San" is pronounced 'sān', "Shuò" is pronounced 'shuò'. Qibo explains that Gui Yuzhou's discussion of the combination of Five Movements and Six Qi clarifies the Way of Heaven and Earth Yin and Yang. What can be counted refers to human Yin and Yang. Human Yin and Yang generates Five, and its Qi is Three. Three forms Heaven, three forms Earth, three form Humanity. Three times three equals Nine. Nine divides into Nine Fields, corresponding to Nine Viscera, aligning with the six-six solar terms. This is how human Yin and Yang combines with Heaven and Earth, and its combined numbers are calculable. In contrast, Heaven and Earth Yin and Yang extends to ten, hundred, thousand, ten thousand, difficult to count, so one infers through images. Images refer to the celestial phenomena of Dan, Cang, Su, Yuan mentioned below, and the diagrams facing South and North.)
The Yellow Emperor said: I wish to hear about its origin. Qibo said: Your question is profound! I have reviewed the text of the *Tai Shi Tian Yuan Ce*: The Qi of Dan (Red/Fire) passes through Niu, Nu, and the Wu division; the Qi of Jin (Yellow/Earth) passes through Xin, Wei, and the Ji division; the Qi of Cang (Green/Wood) passes through Wei, Shi, Liu, and Gui; the Qi of Su (White/Metal) passes through Kang, Di, Mao, and Bi; the Qi of Xuan (Black/Water) passes through Zhang, Yi, Lou, and Wei. The Wu and Ji divisions refer to Kui, Bi, Jiao, and Zhen, which are the gates of Heaven and Earth. The beginning of observation is the birth of the Way; this must be thoroughly understood. (Jin sounds like 'jīn'. This describes the transformation of Five Elements starting from the celestial imagery of the Five Directions. Dan is red, the Qi of Fire. Niu and Nu are at the Gui degree, passing through the Wu division of Niu/Nu; Wu and Gui combine to transform into Fire. Jin is yellow, the Qi of Earth. Xin and Wei are at the Jia degree, passing through the Ji division of Xin/Wei; Jia and Ji combine to transform into Earth. Cang is green, the Qi of Wood. Wei and Shi are at the Ren degree, Liu and Gui are at the Ding degree; Ding and Ren combine to transform into Wood. Su is white, the Qi of Metal. Kang and Di are at the Yi degree, Mao and Bi are at the Geng degree; Yi and Geng combine to transform into Metal. Xuan is black, the Qi of Water. Zhang and Yi are at the Bing degree, Lou and Wei are at the Xin degree; Bing and Xin combine to transform into Water. Wu and Ji occupy the Central Palace, the gates of Heaven and Earth. The *Dun Jia Jing* states: Six Wus are the Heavenly Gate, Six Jis are the Earthly Door, located in the divisions of Kui, Bi, Jiao, Zhen. Kui and Bi are in the Qian direction, Jiao and Zhen are in the Xun direction. This is the beginning of Five Qi transforming into Five Elements, the source of Heaven and Earth Yin and Yang, which must be understood. Master Zhang Yu says: In Heaven, it appears as Qi colors, hence we see Dan, Jin, Su, Cang, Xuan. On Earth, forming the shapes of Five Elements, they appear as Green, Yellow, Red, White, Black.)
The Yellow Emperor said: Good. The treatises say: Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang. I do not understand what this means. (This re-discusses the upper, lower, left, and right of the Six Qi. Sitian [Ruling Qi] is above, Zaiquan [Subterranean Qi] is below, and all things transform between them, hence Heaven and Earth are the upper and lower of all things. Left and Right refer to Jianqi [Intermittent Qi]. Jianqi records the steps, thus serving as the pathway of Yin and Yang. Master Xu Zhen Gong says: Five and Six combine to form a year, so the treatise on Five Movements also discusses Six Qi.)
Qibo said: By "upper and lower," it refers to the location of Yin and Yang in the annual Sitian and Zaiquan. (This discusses the upper and lower of Sitian and Zaiquan. For example, in Zi and Wu years, if Shaoyin is Sitian above, then Yangming is Zaiquan below. In Chou and Wei years, if Taiyin is Sitian above, then Taiyang is Zaiquan below. In Yin and Shen years, if Shaoyang is Sitian above, then Jueyin is Zaiquan below. In Mao and You years, if Yangming is Sitian above, then Shaoyin is Zaiquan below. In Chen and Xu years, if Taiyang is Sitian above, then Taiyin is Zaiquan below. In Si and Hai years, if Jueyin is Sitian above, then Shaoyang is Zaiquan below. These are the locations of the Three Yin and Three Yang above and below.) By "left and right," it means: Whenever Jueyin is above, Shao Yin is on the left, Tai Yang is on the right; whenever Shao Yin is above, Tai Yin is on the left, Jue Yin is on the right; whenever Tai Yin is above, Shao Yang is on the left, Shao Yin is on the right; whenever Shao Yang is above, Yang Ming is on the left, Tai Yin is on the right; whenever Yang Ming is above, Tai Yang is on the left, Shao Yang is on the right; whenever Tai Yang is above, Jue Yin is on the left, Yang Ming is on the right. This is determining positions while facing North, describing the observed phenomena. (This discusses the left and right above. East is Left, West is Right. "Zhu" means "all." It means whenever Jueyin is above, Shao Yin is left, Tai Yang is right; whenever Shao Yin is above, Tai Yin is left, Jue Yin is right; whenever Tai Yin is above, Shao Yang is left, Shao Yin is right; whenever Shao Yang is above, Yang Ming is left, Tai Yin is right; whenever Yang Ming is above, Tai Yang is left, Shao Yang is right; whenever Tai Yang is above, Jue Yin is left, Yang Ming is right. Since the diagram faces South, one faces North to observe, describing the positional orientation of the observed image. Master Yu says: The previous chapter ended with Jueyin, this chapter begins with Jueyin, implying the Way of Yin and Yang goes from start to finish, ending and restarting.)
The Yellow Emperor said: What is "below"? Qibo said: If Jueyin is above, then Shaoyang is below, with Yangming on the left and Taiyin on the right; if Shao Yin is above, then Yang Ming is below, with Tai Yang on the left and Shao Yang on the right; if Tai Yin is above, then Tai Yang is below, with Jue Yin on the left and Yang Ming on the right; if Shao Yang is above, then Jue Yin is below, with Shao Yin on the left and Tai Yang on the right; if Yang Ming is above, then Shao Yin is below, with Tai Yin on the left and Jue Yin on the right; if Tai Yang is above, then Tai Yin is below, with Shao Yang on the left and Shao Yin on the right. This is determining positions while facing South, describing the observed phenomena. (This discusses the left and right below. For example, in Si-Hai years, if Jueyin is above, Shaoyang is below, with Yangming left of Shaoyang and Taiyin right of Shaoyang. In Zi-Wu years, if Shao Yin is above, Yang Ming is below, with Tai Yang left of Yang Ming and Shao Yang right of Yang Ming. In Chou-Wei years, if Tai Yin is above, Tai Yang is below, with Jue Yin left of Tai Yang and Yang Ming right of Tai Yang. In Yin-Shen years, if Shao Yang is above, Jue Yin is below, with Shao Yin left of Jue Yin and Tai Yang right of Jue Yin. In Mao-You years, if Yang Ming is above, Shao Yin is below, with Tai Yin left of Shao Yin and Jue Yin right of Shao Yin. In Chen-Xu years, if Tai Yang is above, Tai Yin is below, with Shao Yang left of Tai Yin and Shao Yin right of Tai Yin. Since the diagram faces North, one faces South to observe, determining positions based on the observed upper/lower/left/right, hence "describing the observed phenomena." See the diagram later. Jin Ximing says: Upper/lower left/right all take East as Left and West as Right, hence one faces South or North. If only facing South, and the lower Qi moves left, the upper Qi would turn right. Hence the following text says: Upper moves right, lower moves left.)
When upper and lower meet, and Cold and Heat intersect, if the Qi harmonizes, there is health; if not, there is disease. (Xianglin refers to the added Six Qi. This summarizes the above: Sitian and Zaiquan Qi meet above and below; Left/Right Jianqi Qi adds to the Four Seasons. For instance, if Taiyang Cold Water Qi adds to the first half of the year, Shaoyin and Shaoyang Hot Qi add to the second half. If Hot Qi adds to the first half, Cold Water Qi adds to the second. Citing Cold and Heat clarifies the order of Six Qi. Generally, Sitian/Zaiquan govern the year, and Six Qi above/below/left/right record time. If harmonious with time, health prevails; if contrary, disease occurs.)
The Yellow Emperor said: Why does disease occur when Qi harmonizes? Qibo said: Because "lower approaches upper," which is improper positioning. (This discusses the added Six Qi and the ruling Six Qi having harmony yet disharmony. Harmonious Qi, e.g., Shao Yin Monarch Fire Qi combining with Shaoyang Minister Fire Qi, represents ruler-minister harmony. Ruler position is above, minister below. If Monarch Fire adds above Minister Fire, it is smooth; if Minister Fire adds above Monarch Fire, it is "lower approaching upper," which is improper. The *Treatise on the Six Micro Principles* states: Ruler over Minister is smooth, Minister over Ruler is contrary. Contrary leads to near disease and rapid harm; smooth leads to distant disease and minor harm. This cites the two Fires. By analogy, the smoothness or contrariety of all Six Qi can be inferred.)
The Yellow Emperor said: How about movement and stillness? Qibo said: The upper moves right, the lower moves left. Circling the heavens left and right, they meet again after the remainder. (This reiterates the Sitian/Zaiquan Qi circling every six periods. Movement and stillness are the Way of Heaven and Earth. Sitian is above, Dizhi (recording Earth) is below. E.g., in Zi year, Shaoyin is above, Yangming below. Over 365 days, the upper moves right to Taiyin, the lower moves left to Taiyang. Up/down/left/right circle the six years of Sitian, leaving the remaining six years of Wu, Wei, Shen, You, Xu, Hai to circle and meet again. The previous mention of facing South/North implies Left is East, Right is West. Here, viewing the diagram flat without North/South distinction, the lower moves left, so the upper moves right. Deduce using the Six Qi diagram.)
The Yellow Emperor said: I heard Gui Yuzhou say: That which corresponds to Earth is still. Now you say the lower moves left. I do not understand. Please explain how this arises. (Stillness is the substance of Earth. "Sheng" means generated by movement. Master Yu says: Movement generates stillness, hence "generates.")
Qibo said: The movement and stillness of Heaven and Earth, and the migration and return of Five Elements, although Gui Yuzhou could observe the upper, could not fully clarify. (Heaven/Earth movement/stillness refers to Sitian/Zaiquan Qi circling Earth. Five Elements migration/return refers to Five Movements succeeding each other in cycles. "Upper" refers to Gui Yuzhou observing up to ten generations; he could only predict the moving phenomena of Heaven and static form of Earth, but could not fully elucidate the operation of Heaven/Earth Yin/Yang.)
The function of change: Heaven displays images, Earth forms shapes. The Seven Luminaries (Qi Yao, Sun, Moon, Five Planets) weave through the Void; Five Elements adhere to Earth. Earth carries the forms of generated things; the Void arranges the Essence-Qi responding to Heaven. The movement of Form and Essence is like roots and branches. Looking up at the images, though distant, can be known. (This states Earth is within Heaven, Heaven envelops Earth. Thus, Heaven's Qi rotates right, Earth's Qi turns left. Function of change refers to Heaven/Earth Yin/Yang motion. Heaven is formless, displaying images; Earth has form, shaping matter. Seven Luminaries weave through the Great Void, also circling Earth. Five Elements are formed by Five Directions/Qi. Li means manifest. Earth carries generated categories. Essence refers to Jing Water born from Heavenly Yi. Essence-Qi responding to Heaven: in Heaven it is Qi, in Earth it is Water; Water responds to Heaven, Heaven connects to Water. Form is Earth's substance, static. Movement of Form/Essence refers to the rotation of Zaiquan Qi underground, like roots stationary while branches move, yet root Qi connects to branches. Observing Heaven, seeing Sun/Moon/Planets circling Earth rightward, though the Way is deep, it can be known. Master Yu says: Function is the substance of movement.)
The Yellow Emperor said: Is Earth merely below? Qibo said: Earth is below humans, but within the Great Void. The Yellow Emperor said: Upon what does it rely? Qibo said: The Great Qi supports it. (Feng is synonymous with Ping. "Earth below" means Heaven is above, Earth is below. Great Void is Void-Yuan Qi. Earth resides in the Great Void, supported by Great Qi, relying on nothing. Hun Tian theory says its form is浑然 (hunhun). Its technique holds Heaven covers half above Earth, half below. Visible Heaven above Earth is 182.5+ degrees, same below. North Pole rises 36 degrees above, South Pole sinks 36 degrees below, Songgao is exactly at Heaven's center. This Hun Tian theory originates from *Suwen*. *Suwen* is one of the San Fen (Three Tombs), books of Fuxi, Shennong, and Huangdi. Thus, after *Yijing*, nothing surpasses *Suwen*. Verifying ancient texts against modern evidence shows Heaven/Earth Yin/Yang is profound. Only a Sage born of Heaven could know this. Students who ponder this will find changes over sixty years, transformations of all things, and life/death of diseases matching like drum echoes.)
Dryness dries it, Summer heat steams it, Wind moves it, Dampness moistens it, Cold hardens it, Fire warms it. Thus, Wind and Cold are below, Dryness and Heat are above, Dampness is in the middle, Fire travels between. Cold and Heat enter six times, thus creating transformation in the void. (This discusses Six Qi traveling between Heaven and Earth. Wind/Cold/Summer Heat/Dampness/Dryness/Fire are formless Qi in Heaven. Dry/Steam/Move/Moisten/Harden/Warm are tangible signs on Earth. Heaven envelops Earth, existing above Heaven, below Zaiquan, within Earth, beyond Eight Extremities, within Six Harmonies. Great Void Qi not only envelops Earth externally but penetrates internally. Cold Water is below, Wind generates from Earth-Water, hence Wind/Cold below. Dryness is Metal Qi, Heat is Solar Fire, hence Dryness/Heat above. Earth is central, hence Dampness in middle. Fire is Primordial Yang in Supreme Ultimate, i.e., Heavenly Yang, hence traveling above/below. *Yijing* says: Sun/Moon operate, alternating Cold/Heat. Cold/Heat cycle, Six Qi enter Earth, allowing有形 (tangible) Earth to receive无形 (formless) Void Qi and generate all things. Zhu Yongnian says: Liver/Kidney below, Heart/Lung above, Earth central, Sanjiao Fire travels above/below; Humanity participates with Heaven and Earth.)
Thus, if Dryness dominates, Earth dries; if Summer Heat dominates, Earth heats; if Wind dominates, Earth moves; if Dampness dominates, Earth becomes mud; if Cold dominates, Earth cracks; if Fire dominates, Earth solidifies. (Summarizing the meaning of "Six Entries" above.)
The Yellow Emperor said: How to observe Heaven and Earth Qi? Qibo said: Changes in Heaven and Earth Qi, such as Excess and Repression, do not manifest in pulse diagnosis. Pulse methods state: Changes of Heaven and Earth cannot be diagnosed by pulse. This is what is meant. (Heaven/Earth Qi refers to Five Movements/Six Qi. Excess/Repression refers to excessive winning and depressed repression. Qi changes causing disease are not discernible by pulse alone. Each year has Sitian Six Qi, Main Year Five Movements, Intermittent Qi additions, and Seasonal Main Qi. Humans exist in the intersection of Heaven/Earth Qi; if one Qi is discordant, disease arises. Thus, seasonal Qi causing disease cannot be distinguished by pulse alone. Referencing *Ping Mai Pian*: Hidden Qi diseases are predicted by intent. Within the current month, if Hidden Qi exists, assuming old Hidden Qi, pulse should be taken. Generally, excessive Heaven/Earth Qi causes the overcoming Qi to depress. Humans contracting disease also have internal depression not visible in pulse. To know Hidden Qi disease, predict by intent which Qi is discordant in the month. When depressed Qi erupts, disease manifests, then appears in pulse. Hence, "assuming old Hidden Qi, pulse is needed." This differs from sudden contraction of Wind/Cold/Heat/Dampness causing immediate pulse changes. Thus, "Heaven/Earth Qi cannot be diagnosed by pulse.")
The Yellow Emperor said: How about Intermittent Qi? (Intermittent Qi refers to added Guest Qi. Left/Right above, Left/Right below, plus the middle, total six Qi, hence Intermittent Qi. Each Qi adds to four seasons, governing 60 days, hence "Intermittent Qi records steps." A step is 60 days and 87.5 ke.)
Qibo said: Following the Qi's location, expect it on the left and right. (*Liu Wei Zhi Lun* states: Above Tianshu, Weather Qi governs; below Tianshu, Earth Qi governs. Also: Added is Earth Qi, Middle is Weather Qi. Lower Qi turns left, Upper Qi rotates right, each governing 60 days to complete a year. Hence, "Following Qi location, expect left/right." Meaning, depending on Upper/Lower Qi location, expect left/right rotation. E.g., Zi year, Shaoyin above, Yangming below. Shaoyin above: Jueyin left, Taiyin right. Yangming below: Taiyang left, Shaoyang right. Earth turns left governing First Qi, starting with Taiyang at 1st hour of 1st day of 1st month, then Jueyin, then Shao Yin, ending Third Qi with Sitian Qi, governing first half year. Then Taiyin, Shaoyang, Yangming, ending Sixth Qi with Zaiquan Qi, governing second half year. Each adds 60 days. Six Qi circulate similarly. Master Xu Zhen Gong says: Sitian Qi starts from Earth ends in Heaven; Zaiquan Qi starts from Heaven ends in Earth. This is the subtle use of Earth/Heaven ascent/descent.)
The Yellow Emperor said: How to expect? Qibo said: Following its Qi brings harmony; opposing its Qi brings disease. (Intermittent Qi is added Guest Qi. Within a year, there are also ruling Seasonal Six Qi. If Main follows Guest, harmony; if Main opposes Guest, disease. E.g., Zi-Wu year First Qi: Taiyang Cold Water added, Main Qi is Jueyin Wind Wood. If Cold wins Wind, it follows; if Wind wins Cold, it opposes. Hence lower classics say: Main wins is contrary, Guest wins follows. Applies to all Six Qi.)
Disease occurs when position is improper. (Improper position refers to "lower approaching upper" mentioned above...)