终于七十五刻。所谓六三。天之数也。（丙寅岁。初之气。始于前二岁。七百三十一日之五十一刻。终之气。终于一千九
十六日之七十五刻。计三百六十五日零二十五刻。所谓三岁之六气也。）丁卯岁。初之气。天数始于七十六刻。终于六十
二刻半。二之气。始于六十二刻六分。终于五十刻。三之气。始于五十一刻。终于二十七刻半。四之气。始于三十七刻
六分。终于二十五刻。五之气。始于二十六刻。终于一十二刻半。六之气。始于一十二刻六分。终于水下百刻。所谓六
四。天之数也。次戊辰岁。初之气。复始于一刻。常如是而已。周而复始。（丁卯岁。初之气。始于一千九十六日之七十
五刻。终于一千四百六十一日之水下百刻。是每年各三百六十五日零二十五刻。四年共计一千四百六十日。又积盈百刻
而成一日也。每年计朔虚六日。气盈五日零二十五刻。二十岁中之气盈朔虚。共积余二百二十五日。是以三岁一闰。五
岁再闰。十有九岁七闰。而除三日之有奇也。）帝曰。愿闻其岁候何如。岐伯曰。悉乎哉问也。日行一周天。气始于一刻。
日行再周天。气始于二十六刻。日行三行天。气始于五十一刻。日行四周天。气始于七十六刻。日行五周天。气复始于
一刻。所谓一纪也。（上节论六气之纪步。此复论一岁之气。以应周天之数焉。周天三百六十五度四分度之一。日一日绕
地一周而过一度。每岁计三百六十五日零二十五刻。是日行一岁一周天。而复行于再周也。四岁共积盈百刻而为一纪。）
是故寅午戌岁气会同。卯未亥岁气会同。辰申子岁气会同。巳酉丑岁气会同。终而复始。（此言天数之与地支会同。是以
四岁而为一纪。寅午戌岁。皆主日行三周。天气始于五十一刻。卯未亥岁。皆主日行四周。天气始于七十六刻。辰申子
岁。皆主日行一周。天气始于一刻。巳酉丑岁。皆主日行三周。天数始二十六刻。四会而地支巳周。终而复始。）帝曰。
愿闻其用也。岐伯曰。言天者求之本。言地者求之位。言人者求之气交。（用者。阴阳升降之为用也。本者。天以风寒暑
湿燥火之六气为本。位者。三阴三阳之步位也。气交者。天地阴阳之气。上下出入之相交也。）帝曰。何谓气交。岐伯曰。
上下之位气交之中。人之居也。故曰。天枢之上。天气主之。天枢之下。地气主之。气交之分。人气从之。万物由之。
此之谓也。（分叶问。上下之位。天地定位也。天枢之上下者。言天包乎地。地居天之中也。人与万物。生于天地气交之
中。人气从之而生长壮老已。万物由之而生长化收藏。）帝曰。何谓国中。岐伯曰。初凡三十度而有奇。中气同法。帝曰。
国中何也。岐伯曰。所以分天地也。帝曰。愿卒闻之。岐伯曰。初者。地气也。中者。天气也。（此申明天地阴阳之气交
也。夫岁半之前。天气主之。而司天之初气。又始于地之左。岁半之后。地气主之。而在泉之初气。又始于天之右。是
上下之相交也。而一气之内。又有国中之分。有奇者。各主三十日零四十三刻七分五厘。地主初气。天主中气。是一气
之中。而又有天地阴阳之交会。故曰。阴中有阳。阳中有阴。张玉师曰。司天在泉之气。皆始于地之初气。而终于天
之中气。故曰。初者地气也。又司天之气。始于地之左。而地中有天。在泉之气。始于司天之右。而天中有地。皆气交
之妙用。）帝曰。其升降何如。岐伯曰。气之升降。天地之更用也。帝曰。愿闻其用何如。岐伯曰。升已而降。降者谓天。
降已而升。升者谓地。天气下降。气流于地。地气上升。气腾于天。故高下相召。升降相因。而变作矣。（天气主降。然
由升而降。是所降之气。从地之升。地气主升。然由降而升。是所升之气。从天之降。此天地更用之妙也。天气流于地。
地气腾于天。高天下地之气。交相感召。因升而降。因降而升。升降相因。而变化作矣。）帝曰。善。寒湿相遘。燥热
相临。风火相值。其有闻乎。岐伯曰。气有胜复。胜复之作。有德有化。有用有变。变则邪气居之。（此论六气临御于天
地上下之间。有胜复之作。有德化之常。有灾眚之变。人与万物生于天地气交之中。莫不由阴阳出入之变化。而为之生
长老已。能出于天地之外。而不为造化之所终始者。其惟真人乎。遘、谓六气之遇合。临、谓六气之加临。值、谓六气
之直岁。胜复、淫胜郁复也。德化者。气之祥。用者。体之动。变者。复之纪。邪者。变易之气也。玉师曰。此节统论
六气之旨。至精微而至广大。）帝曰。何谓邪乎。岐伯曰。夫物之生从于化。物之极由乎变。变化之相薄。成败之所由
也。（五常政大论曰。气始而生化。气终。而象变。是以生长收藏。物之成也。灾眚变易。物之败也。故人与万物。生长
于阴阳变化之内。而成败倚伏于其中。）故气有往复。用有迟速。四者之有。而化而变。风之来也。（气有往复。谓天地
之气。有升有降也。用有迟速。谓阴阳出入。有迟有速也。风者。天地之动气。能生长万物。而亦能害万物者也。玉
师曰。至而不至。来气之迟也。未至而至。来气之速也。迟速者。谓阴阳六气。有太过不及之用。故下文曰。因盛衰之
变耳。）帝曰。迟速往复。风所由生。而化而变。故因盛衰之变耳。成败倚伏游乎中何也。岐伯曰成败倚伏生乎动。动
而不已。则变作矣。（动者。升降出入之不息也。万物之成败。由阴阳之变化。是以成败之机。倚伏于变化之中。）帝曰。
有期乎。岐伯曰。不生不化。静之期也。（如不生不化。静而后已。盖言天地之气。动而不息者也。）帝曰。不生化乎。
（言有不生不化之期乎。）岐伯曰。出入废。则神机化灭。升降息。则气立孤危。（此复申明天地开辟。而未有不运动生
化者也。出入、阖辟也。机、枢机也。神机者。阴阳不测之变化也。夫阖辟犹户扇。枢即转牡。盖舍枢则不能阖辟。舍
阖辟则无从转枢。是以出入废。则神机之化灭矣。升降、寒暑之往来也。夫阴阳升降。皆出乎地。天包乎地之外。是以
升降息。在外之气孤危。孤则不生矣。下经曰。根于外者。命曰气化。气止则化绝。根于中者。命曰神机。神去则机息。）
故非出入。则无以生长壮老已。非升降。则无以生长化收藏。是以升降出入。无器不用。（已、死也。生长壮老已。指动
物而言。生长化收藏。指植物而言。凡有形者谓之器。言人与万物。生于天地气交之中。有生长老已。皆由乎升降出入
之气化。是以无器不有此升降出入。）故器者。生化之宇。器散则分之。生化息矣。故无不出入。无不升降。（凡有形之
物。无不感此天地四方之气。而生而化。故器者。乃生化之宇。器散。则阳归于天。阴归于地。而生化息矣。故万物无
不有此升降出入。亦由成败而后已。）化有小大。期有远近。（此言天地之气化动静。又有小大远近之分焉。如朝菌不知
晦朔。蝼蛄不知春秋。此化之小者也。 灵大HT 。以千
百岁为春。千百岁为秋。此化之大者也。夫天地之气。阳动阴静。
昼动夜静。此期之近者也。天开于子。地辟于丑。天地开辟。动而不息。至戌亥而复天地浑元。静而不动。此期之远者
也。）四者之有。而贵常守。反常则灾害至矣。故曰。无形无患。此之谓也。（言人生于天地之间。有此升降出入之气。
而贵常守此形。常怀忧患。如反常。则灾害并至。故曰无形无患。谓能出于天地之间。脱履形骸之外。而后能无患。）帝
曰。善。有不生化乎。岐伯曰。悉乎哉问也。与道协议。惟真人也。帝曰。善。（言生于天地之间。而不为造化之所囿者。
其惟真人乎。真人者。提挈天地。把握阴阳。寿敞天地之外。而无有终时。是不与天地之同动静者也。）
到了第七十五刻。这就是所谓的“六三”。这是天数的规律。（丙寅年，初之气，开始于前两年累计的七百三十一天第五十一刻；终之气，结束于一千九百一十六日第七十五刻。共计三百六十五日零二十五刻。这就是所谓的三年六个气阶段的规律。）丁卯年，初之气，天数从第七十六刻开始，到第六十二刻半结束。二之气，从第六十二刻六分开始，到第五十刻结束。三之气，从第五十一刻开始，到第二十七刻半结束。四之气，从第三十七刻六分开始，到第二十五刻结束。五之气，从第二十六刻开始，到第十二刻半结束。六之气，从第十二刻六分开始，到水下第一百刻结束。这就是所谓的“六四”。接着是戊辰年，初之气，又重新从第一刻开始，总是这样循环往复。（丁卯年，初之气，开始于一千九百一十六日第七十五刻，结束于一千四百六十一天水下第一百刻。每年各为三百六十五日零二十五刻，四年共计一千四百六十日，又累积满一百刻而成为一日。每年计算朔望虚余六日，节气盈余五日零二十五刻。二十年中的节气盈余和朔望虚余，共积累余数二百二十五日。因此三年设置一个闰月，五年设置两个闰月，十九年设置七个闰月，从而除去多出的三日有余。）黄帝说：我希望了解每年的气候候应情况如何。岐伯说：问得真详细啊！太阳运行一周天，气候从第一刻开始；太阳运行两周天，气候从第二十六刻开始；太阳运行三周天，气候从第五十一刻开始；太阳运行四周天，气候从第七十六刻开始；太阳运行五周天，气候又重新从第一刻开始。这就是所谓的“一纪”。（上一节论述了六气的纪步，这里再次论述一年的气候，以对应周天的度数。周天三百六十五度四分之一，太阳每天绕地球一周并超过一度，每年计三百六十五日零二十五刻，所以太阳运行一年为一周天，而又运行到第二周。四年共累积满一百刻而成为一个“纪”。）
因此，寅、午、戌年的岁气会合相同；卯、未、亥年的岁气会合相同；辰、申、子年的岁气会合相同；巳、酉、丑年的岁气会合相同。循环往复，永无止境。（这是说天数与地支相会合，所以四年为一个“纪”。寅、午、戌年，都主司太阳运行三周，天气始于第五十一刻；卯、未、亥年，都主司太阳运行四周，天气始于第七十六刻；辰、申、子年，都主司太阳运行一周，天气始于第一刻；巳、酉、丑年，都主司太阳运行三周，天数始于第二十六刻。四次会合而地支已周遍，循环往复，永无止境。）黄帝说：我希望了解它们的应用。岐伯说：谈论天者求其根本，谈论地者求其位置，谈论人者求其气交。（应用，是指阴阳升降的作用。根本，是指天以风、寒、暑、湿、燥、火六气为本。位置，是指三阴三阳的步位。气交，是指天地阴阳之气，上下出入相互交汇。）黄帝说：什么叫气交？岐伯说：在上下之位的气交之中，是人所居住的地方。所以说，天枢之上，由天气主司；天枢之下，由地气主司。气交的分界处，人气顺应它，万物依赖它。说的就是这个道理。（分，指界限。上下之位，是天地定位。天枢的上下，是说天包裹着地，地位于天之中。人与万物，生于天地气交之中，人气顺应它而生长壮老已，万物依赖它而生长化收藏。）黄帝说：什么叫国中？岐伯说：起初凡是三十度多一点，中气也是同样的法则。黄帝说：国中是什么意思？岐伯说：是用来区分天和地的。黄帝说：希望听您详尽说明。岐伯说：初，指地气；中，指天气。（这里申明天地阴阳之气的交汇。在半年之前，由天气主司，而司天之初之气，又始于地的左侧；半年之后，由地气主司，而在泉之初之气，又始于天的右侧。这是上下相交。而在一个气之内，又有国中之分。有奇数余刻的，各主三十日零四十三刻七分五厘。地主管初气，天主管中气。这是一个气之中，又有天地阴阳的交会。所以说，阴中有阳，阳中有阴。张玉师说：司天和在泉之气，都始于地的初气，而终于天的中气。所以说，初者是地气。另外，司天之气，始于地的左侧，而地中有天；在泉之气，始于司天的右侧，而天中有地。这都是气交的妙用。）黄帝说：气的升降是怎样的？岐伯说：气的升降，是天地交替发挥作用。黄帝说：我希望了解它们的作用是怎样的。岐伯说：升极而降，降者称为天；降极而升，升者称为地。天气下降，气流注于地；地气上升，气腾扬于天。所以高下相互感召，升降互为因果，变化就产生了。（天气主降，然而由升而降，所以所降之气，是从地的升发而来；地气主升，然而由降而升，所以所升之气，是从天的沉降而来。这是天地交替作用的妙处。天气流注于地，地气腾扬于天，高天下地之气，交相感召，因升而降，因降而升，升降互为因果，而变化就产生了。）黄帝说：好。寒湿相遇，燥热相迫，风火相值，有这种情况吗？岐伯说：气有胜复的变化。胜复的产生，有德化，有用变，有灾变。发生变异，邪气就会占据。（这里论述六气临御于天地上下之间，有胜复的变化，有德化的常态，有灾眚的变异。人与万物生于天地气交之中，没有不由阴阳出入的变化，而产生生长壮老已的。能超出天地之外，而不被造化所始终支配的，大概只有真人吧。遘，指六气的遇合；临，指六气的加临；值，指六气的直岁。胜复，指淫胜郁复。德化，是气的祥瑞；用，是体的运动；变，是复的纲纪；邪，是变易之气。玉师说：这一节总论六气的宗旨，极其精微而又极其广大。）黄帝说：什么叫邪气？岐伯说：万物的生长顺从于化，万物的极致由于变。变化相互迫近，就是成败的原因。（《五常政大论》说：气始而生化，气终而象变，所以生长收藏，是物的成；灾眚变易，是物的败。所以人与万物，生长于阴阳变化之内，而成败倚伏在其中。）
所以气有往复，作用有迟速。这四种因素的存在，导致化与变，风的到来。（气有往复，指天地之气，有升有降。用有迟速，指阴阳出入，有迟有速。风，是天地之动气，能生长万物，也能损害万物。玉师说：至而不至，是来气之迟；未至而至，是来气之速。迟速，指阴阳六气，有过盛不及的作用，所以下文说：因为盛衰的变化罢了。）黄帝说：迟速往复，是风产生的原因，而化与变，所以因为盛衰的变化罢了。成败倚伏游移于其中，为什么呢？岐伯说：成败倚伏产生于动。动不停止，变化就产生了。（动，指升降出入的不息。万物的成败，由阴阳的变化决定，所以成败之机，倚伏于变化之中。）黄帝说：有期限吗？岐伯说：不生不化，是静的状态。（如果不生不化，静止而后停止，大概是说天地之气，动而不息。）黄帝说：有不生化吗？（意思是存在不生不化的时期吗？）岐伯说：如果出入废止，那么神机就会灭失；如果升降停止，那么气立就会孤危。（这里再次申明天地开辟，而没有不运动生化的。出入，指开阖；机，指枢机。神机，是阴阳不测的变化。开阖就像门扇，枢即转轴。舍弃枢轴就不能开阖，舍弃开阖就无法转动枢轴。所以出入废止，神机的化灭就停止了。升降，指寒暑的往来。阴阳升降，都出于地，天包裹在地之外。所以升降停止，在外之气孤危。孤则不能生。下经说：根于外者，命曰气化。气止则化绝。根于中者，命曰神机。神去则机息。）
所以没有出入，就没有生长壮老已；没有升降，就没有生长化收藏。因此，升降出入，没有哪个器用是不具备的。（已，指死。生长壮老已，指动物而言；生长化收藏，指植物而言。凡是有形的叫做器。说人与万物，生于天地气交之中，有生长壮老已，都是由升降出入的气化决定的。所以没有器不有此升降出入。）所以器，是生化的大厦。器散则分离，生化就停止了。所以无不有出入，无不有升降。（凡有形之物，无不感受此天地四方之气，而生而化。所以器，乃是生化的大厦。器散，则阳归于天，阴归于地，而生化就停止了。所以万物无不有此升降出入，也由成败而后终止。）化有小大，期有远近。（这里说天地之气化动静，又有小大远近之分。如朝菌不知道晦朔，蝼蛄不知道春秋，这是化的小。大椿，以千年为春，千年为秋，这是化的大。夫天地之气，阳动阴静，昼动夜静，这是期的近。天开于子时，地辟于丑时，天地开辟，动而不息，至戌亥时又复归天地浑元，静而不动，这是期的远。）这四种因素的存在，贵在常守。违背常规，灾害就来了。所以说，无形无患，说的就是这个道理。（说人生于天地之间，有此升降出入之气，而贵在常守此形，常怀忧患。如违背常规，则灾害并至。所以说无形无患，谓能超出天地之间，脱履形骸之外，而后能无患。）黄帝说：好。有不生化吗？岐伯说：问得真详细啊！与道相契合，只有真人能做到。黄帝说：好。（说生于天地之间，而不被造化所拘囿的，大概只有真人吧。真人，提挈天地，把握阴阳，寿命长于天地之外，而没有终结之时，是不与天地同动静的。）
Reaching the seventy-fifth *ke* (time unit). This is referred to as "Six Three." It is the numerical pattern of Heaven. (In the year Bing Yin, the first Qi phase begins at the fifty-first *ke* of the 731st day accumulated from the previous two years, and ends at the seventy-fifth *ke* of the 1916th day. The total is three hundred sixty-five days plus twenty-five *ke*. This is what is meant by the six Qi phases over three years.) In the year Ding Mao, the first Qi phase begins at the seventy-sixth *ke* and ends at the sixty-two and a half *ke*. The second Qi phase begins at the sixty-two *ke* and six fen, and ends at the fiftieth *ke*. The third Qi phase begins at the fifty-first *ke* and ends at the twenty-seven and a half *ke*. The fourth Qi phase begins at the thirty-seven *ke* and six fen, and ends at the twenty-fifth *ke*. The fifth Qi phase begins at the twenty-sixth *ke* and ends at the twelfth and a half *ke*. The sixth Qi phase begins at the twelfth *ke* and six fen, and ends at the one hundredth *ke* under water. This is referred to as "Six Four." Next, in the year Wu Chen, the first Qi phase starts again from the first *ke*, always cycling in this manner. (In the year Ding Mao, the first Qi phase begins at the seventy-fifth *ke* of the 1916th day and ends at the one hundredth *ke* under water of the 1461st day. Each year amounts to three hundred sixty-five days and twenty-five *ke*. Over four years, it totals one thousand four hundred sixty days, accumulating an extra hundred *ke* to form one day. Each year calculates six days of lunar deficit and five days and twenty-five *ke* of solar surplus. Over twenty years, the accumulation of solar surplus and lunar deficit totals two hundred twenty-five days. Therefore, a leap month is added every three years, two leap months every five years, and seven leap months every nineteen years, thereby eliminating the excess of more than three days.) The Yellow Emperor said: I wish to hear about the climatic indications for each year. Qibo replied: How thorough your question is! When the sun completes one revolution around the celestial sphere, the Qi begins at the first *ke*. When the sun completes two revolutions, the Qi begins at the twenty-sixth *ke*. When the sun completes three revolutions, the Qi begins at the fifty-first *ke*. When the sun completes four revolutions, the Qi begins at the seventy-sixth *ke*. When the sun completes five revolutions, the Qi starts again from the first *ke*. This is called a "Ji" (a period of time). (The previous section discussed the steps of the six Qi periods; this section reiterates the Qi of one year to correspond with the degrees of the celestial sphere. The celestial sphere consists of three hundred sixty-five and one-quarter degrees. The sun revolves around the earth once per day, exceeding one degree. Each year counts three hundred sixty-five days and twenty-five *ke*. Thus, the sun completes one revolution of the celestial sphere in one year, yet proceeds to the second revolution. Accumulating an extra hundred *ke* over four years constitutes a Ji.)
Therefore, in the years of Yin, Wu, and Xu, the annual Qi converges and is identical. In the years of Mao, Wei, and Hai, the annual Qi converges and is identical. In the years of Chen, Shen, and Zi, the annual Qi converges and is identical. In the years of Si, You, and Chou, the annual Qi converges and is identical. It ends and begins again. (This states that the numerical patterns of Heaven converge with the Earthly Branches, thus forming a Ji every four years. In the years of Yin, Wu, and Xu, they all govern three revolutions of the sun, with the Heavenly Qi starting at the fifty-first *ke*. In the years of Mao, Wei, and Hai, they all govern four revolutions of the sun, with the Heavenly Qi starting at the seventy-sixth *ke*. In the years of Chen, Shen, and Zi, they all govern one revolution of the sun, with the Heavenly Qi starting at the first *ke*. In the years of Si, You, and Chou, they all govern three revolutions of the sun, with the Heavenly numerical pattern starting at the twenty-sixth *ke*. After four convergences, the Earthly Branches complete their cycle, ending and beginning again.) The Yellow Emperor said: I wish to understand their application. Qibo replied: When discussing Heaven, seek its root; when discussing Earth, seek its position; when discussing Humanity, seek the intersection of Qi. (Application refers to the function of the ascending and descending of Yin and Yang. Root refers to Heaven taking the Six Qi of Wind, Cold, Summer Heat, Dampness, Dryness, and Fire as its foundation. Position refers to the positional steps of the Three Yin and Three Yang. Intersection of Qi refers to the mutual exchange of Heaven's and Earth's Yin and Yang Qi, moving up and down.) The Yellow Emperor said: What is the intersection of Qi? Qibo replied: Within the intersection of Qi between the upper and lower positions lies human habitation. Therefore, it is said: Above the Tianshu point, Heavenly Qi governs; below the Tianshu point, Earthly Qi governs. At the division of the Qi intersection, Human Qi follows it, and all things derive from it. This is what is meant. (Division refers to boundaries. The upper and lower positions are the fixed locations of Heaven and Earth. The area above and below Tianshu indicates that Heaven envelops Earth, and Earth resides within Heaven. Humans and all things are born within the intersection of Heaven and Earth's Qi. Human Qi follows it to grow, mature, age, and die; all things rely on it for growth, transformation, harvesting, and storage.) The Yellow Emperor said: What is "Guo Zhong" (Middle of the State/Period)? Qibo replied: Initially, it is thirty du plus some remainder; the middle Qi follows the same method. The Yellow Emperor said: What does Guo Zhong mean? Qibo replied: It is used to distinguish Heaven and Earth. The Yellow Emperor said: I wish to hear it fully. Qibo replied: Chu (Initial) refers to Earthly Qi; Zhong (Middle) refers to Heavenly Qi. (This clarifies the intersection of Heaven and Earth's Yin and Yang Qi. Before the halfway point of the year, Heavenly Qi governs, and the initial Qi of the Siding Tian (Commanding Heaven) begins from the left side of Earth. After the halfway point, Earthly Qi governs, and the initial Qi of the Zai Quan (Ensigning Spring) begins from the right side of Heaven. This is the intersection of upper and lower. Within one Qi phase, there is also a division of Guo Zhong. With fractional remnants, each governs thirty days plus forty-three *ke*, seven fen, and five li. Earth governs the Initial Qi, and Heaven governs the Middle Qi. Thus, within one Qi phase, there is another intersection of Heaven and Earth's Yin and Yang. Hence, it is said: Yin contains Yang, and Yang contains Yin. Master Zhang Yu said: The Qi of Siding Tian and Zai Quan both begin from the Initial Qi of Earth and end at the Middle Qi of Heaven. Hence, it is said: Chu is Earthly Qi. Furthermore, the Qi of Siding Tian begins from the left of Earth, and within Earth is Heaven; the Qi of Zai Quan begins from the right of Siding Tian, and within Heaven is Earth. These are all the subtle applications of Qi intersection.) The Yellow Emperor said: How is the ascending and descending of Qi? Qibo replied: The ascending and descending of Qi is the alternating use of Heaven and Earth. The Yellow Emperor said: I wish to hear how their use works. Qibo replied: After ascending, it descends; the descending is called Heaven. After descending, it ascends; the ascending is called Earth. Heavenly Qi descends, and its flow enters the Earth. Earthly Qi ascends, and its vapor rises to Heaven. Therefore, high and low attract each other, ascending and descending cause each other, and changes arise. (Heavenly Qi governs descent, yet descends after ascending; thus, the descending Qi comes from Earth's ascent. Earthly Qi governs ascent, yet ascends after descending; thus, the ascending Qi comes from Heaven's descent. This is the subtlety of Heaven and Earth's alternating use. Heavenly Qi flows into Earth, Earthly Qi rises to Heaven. The Qi of high Heaven and low Earth mutually感召 (induce), descending due to ascending, ascending due to descending. Ascending and descending are interdependent, and changes arise.) The Yellow Emperor said: Excellent. Do cold and damp meet, dryness and heat approach, wind and fire intersect? Is there such a thing? Qibo replied: Qi has Sheng (Overcoming) and Fu (Retribution). The production of Sheng and Fu involves De (Virtue/Manifestation), Hua (Transformation), Yong (Function), and Bian (Change). If there is change, Xie Qi (Evil Qi) takes residence. (This discusses the six Qi governing above and below Heaven and Earth, involving Sheng and Fu changes, the normal state of De and Hua, and disasters of Bian. Humans and all things are born in the intersection of Heaven and Earth's Qi, none not undergoing growth, maturity, aging, and death through the changes of Yin and Yang entry and exit. Those who can transcend outside of Heaven and Earth and not be subject to the beginning and end of creation are only the True Persons. Gou means the meeting of the six Qi; Lin means the addition of the six Qi; Zhi means the six Qi ruling the year. Sheng and Fu refer to excessive overcoming and depressed retribution. De and Hua are the auspiciousness of Qi; Yong is the movement of substance; Bian is the record of retribution; Xie is the Qi of alteration. Master Yu said: This section generally discusses the essence of the six Qi, which is extremely subtle yet extremely vast.) The Yellow Emperor said: What is Evil Qi? Qibo replied: The generation of things follows Transformation; the extremity of things results from Change. The mutual pressure of Change and Transformation is the source of success and failure. (The Treatise on the Five Constant Policies states: Qi begins and generates transformation; Qi ends and images change. Thus, growth, maturation, harvesting, and storage are the completion of things; disasters and alterations are the decline of things. Therefore, humans and all things grow within the changes of Yin and Yang, and success and failure lie hidden within them.)
Thus, Qi has recurrence and return, and its functions have slowness and speed. The existence of these four factors leads to transformation and change, bringing about Wind. (Qi having recurrence and return refers to the ascending and descending of Heaven and Earth's Qi. Functions having slowness and speed refers to the entry and exit of Yin and Yang having delays and hastiness. Wind is the moving Qi of Heaven and Earth; it can generate all things but also harm them. Master Yu said: Arriving but not arriving is the slowness of incoming Qi; not arriving but arriving is the hastiness of incoming Qi. Slowness and speed refer to the excessive or deficient functions of Yin-Yang and the Six Qi, hence the following text says: Due to changes in prosperity and decline.) The Yellow Emperor said: Slowness, hastiness, recurrence, and return are the causes of Wind, leading to transformation and change, thus due to changes in prosperity and decline. Why do success and failure lurk and wander within? Qibo replied: Success and failure emerge from Motion. If Motion does not cease, then Changes arise. (Motion refers to the unceasing ascending, descending, entering, and exiting. The success and failure of all things depend on the changes of Yin and Yang; thus, the mechanism of success and failure lies hidden within changes.) The Yellow Emperor said: Is there a limit? Qibo replied: Non-generation and non-transformation is the period of Stillness. (If there were no generation or transformation, stopping after stillness, it would imply that the Qi of Heaven and Earth moves without ceasing.) The Yellow Emperor said: Is there non-generation and non-transformation? (Meaning: Is there a period of non-generation and non-transformation?) Qibo replied: If Entry and Exit are abolished, then the Shen Ji (Divine Mechanism) perishes. If Ascending and Descending cease, then Qi Li (Qi Establishment) becomes isolated and perilous. (This reiterates that since the opening of Heaven and Earth, there has been no motion without generation and transformation. Entry and Exit refer to opening and closing; Ji refers to the pivot. Shen Ji refers to the unpredictable changes of Yin and Yang. Opening and closing are like door leaves; the pivot is the axle. Without the pivot, one cannot open and close; without opening and closing, one cannot turn the pivot. Thus, if Entry and Exit cease, the transformation of Shen Ji perishes. Ascending and Descending refer to the coming and going of Cold and Heat. Yin and Yang ascending and descending all originate from Earth, with Heaven enveloping Earth outside. Thus, if Ascending and Descending cease, the Qi outside becomes isolated and perilous. Isolation means no generation. The Lower Classic states: Rooted externally, it is called Qi Hua (Qi Transformation); if Qi stops, transformation ceases. Rooted internally, it is called Shen Ji; if Shen departs, the mechanism rests.)
Therefore, without Entry and Exit, there is no growth, maturity, old age, and death. Without Ascending and Descending, there is no growth, transformation, harvesting, and storage. Therefore, Ascending, Descending, Entry, and Exit are utilized by every vessel. (Death refers to Yi. Growth, maturity, old age, and death refer to animals; growth, transformation, harvesting, and storage refer to plants. Anything with form is called a vessel. It is said that humans and all things are born in the intersection of Heaven and Earth's Qi, experiencing growth, maturity, old age, and death, all due to the Qi transformation of ascending, descending, entry, and exit. Thus, no vessel lacks this ascending, descending, entry, and exit.) Therefore, the vessel is the mansion of generation and transformation. If the vessel scatters, it divides, and generation and transformation cease. Therefore, nothing lacks Entry and Exit, nothing lacks Ascending and Descending. (All formed things are affected by the Qi of Heaven, Earth, and the four directions, generating and transforming. Thus, the vessel is the mansion of generation and transformation. If the vessel scatters, Yang returns to Heaven, Yin returns to Earth, and generation and transformation cease. Therefore, all things possess this ascending, descending, entry, and exit, ending only after success and failure.) Transformation has small and large scales; periods have near and far distances. (This states that the movement and stillness of Heaven and Earth's Qi transformation have distinctions of small/large and near/far. For example, the morning mushroom does not know the new moon or full moon; the mole cricket does not know spring or autumn. These are small transformations. The Da Chun tree takes a thousand years as spring and a thousand years as autumn. These are large transformations. The Qi of Heaven and Earth: Yang moves, Yin is still; Day moves, Night is still. These are near periods. Heaven opens at Zi hour, Earth creates at Chou hour. Heaven and Earth create, moving without ceasing, until Xu and Hai hours returning to the primordial unity of Heaven and Earth, still and unmoving. These are distant periods.) The existence of these four factors requires constant adherence. Deviating from the norm brings disasters. Therefore, it is said: Formless, there are no troubles. This is what is meant. (It means that humans born between Heaven and Earth possess this Qi of ascending, descending, entry, and exit, and value constantly maintaining this form and harboring vigilance. If norms are violated, disasters arrive together. Thus, formless implies no troubles, meaning one can transcend between Heaven and Earth, shedding the physical body, and thereafter have no troubles.) The Yellow Emperor said: Excellent. Is there non-generation and non-transformation? Qibo replied: How thorough your question is! Only the True Person can agree with the Dao. The Yellow Emperor said: Excellent. (Meaning: Born between Heaven and Earth, yet not confined by creation, only the True Person can achieve this. The True Person grasps Heaven and Earth, controls Yin and Yang, lives longer than Heaven and Earth, and has no end time. They do not share the same motion and stillness as Heaven and Earth.)