司天在泉之气主岁。加临之气主时。
加临为客气。六气为主气。客胜为从。主胜为逆。
\r子午之岁（少阴司天 阳明在泉）\pt15a5.bmp\r
\r丑未之岁（太阴司天 太阳在泉）\pt15a6.bmp\r
\r寅申之岁（少阳司天 厥阴在泉）\pt15a7.bmp\r
\r卯酉之岁（阳明司天 少阴在泉）\pt15a8.bmp\r
\r辰戌之岁（太阳司天 太阴在泉）\pt15a9.bmp\r
\r巳亥之岁（厥阴司天 少阳在泉）\pt15a10.bmp\r
岁运七篇。总以前项图象推之。其五运六气。司天在泉。间气加临。主时主岁。总括于中矣。再以天时民病。合而
推之。已了然在目。不必多赘也。
此篇分论六节应天。六节应地。主岁主时及加临之六气。故曰六微旨大论。言阴阳之数。其旨甚微。
黄帝问曰。呜呼远哉。天之道也。如迎浮云。若视深渊。视深渊。尚可测。迎浮云。莫知其极。（天之道者。阴阳之
道也。言阴阳之道。高远而渊深也。夫有形者尚可测。在天之为气者。莫知其极也。张玉师曰。天包乎地。六气绕地
环转。故不曰在地而曰在泉。视深渊尚可测者。喻六气之在泉也。）夫子数言谨奉天道。余闻而藏之。心私异之。不知
其所谓也。愿夫子溢志。尽言其事。令终不灭。久而不绝。天之道可得闻乎。岐伯稽首再拜对曰。明乎哉问。天之道也。
此因天之序。盛衰之时也。（天之道者。天之阴阳也。因天之序者。天以六为节。因六气而环序也。盛衰者。六气之有太
过不及也。）帝曰。愿闻天道。六六之节盛衰何也。岐伯曰。上下有位。左右有纪。故少阳之右。阳明治之。阳明之右。
太阳治之。太阳之右。厥阴治之。厥阴之右。少阴治之。少阴之右。太阴治之。太阴之右。少阳治之。此所谓气之标。
盖南面而待也。故曰。因天之序。盛衰之时。移光定位。正立而待。此之谓也。（六六者。谓司天之三阴三阳。上合天之
六气也。上下有位者。言少阴在上。则阳明在下。太阴在上。则太阳在下。少阳在上。则厥阴在下。阳明在上。则少阴
在下。太阳在上。则太阴在下。厥阴在上。则少阳在下。六期环转。而各有上下之定位也。左右有纪者。如少阴在上。
则厥阴在左。太阴在右。太阴在上。则少阴在左。少阳在右。少阳在上。则太阳在左。阳明在右。阳明在上。则少阳在
左。太阳在右。太阳在上。则阳明在左。厥阴在右。厥阴在上。则太阳在左。少阴在右。各随气之在上。而有左右之定
纪也。故少阳之右。阳明治之。阳明之右。太阳治之。盖以右位之阴阳。转迁于上而主岁也。气之标者。标见于上也。
夫天气右旋。故南面观之。而待其循序环转也。移光者。日月营运也。以日行一周天。以定一气之位。正立。正南面而
立也。）少阳之上。火气治之。中见厥阴。阳明之上。燥气治之。中见太阴。太阳之上。寒气治之。中见少阴。厥阴之上
风气治之。中见少阳。少阴之上。热气治之。中见太阳。太阴之上。湿气治之。中见阳明。所谓本也。本之下。中之见
也。见之下。气之标也。（此言三阴三阳。有六气之化。有上下之本标。有中见之标本也。风寒暑湿燥火。天之阴阳也。
三阴三阳上奉之。故以天气为本而在上。以三阴三阳之气标见于下也。）本标不同。气应异象。（此言三阴三阳之六气。
虽上下相应。而各有不同也。少阴标阴而本热。太阳标阳而本寒。是本标之不同也。少阴太阳。从本从标。太阴少阳。
从本。阳明厥阴。不从标本。从乎中也。故有从本而得者。有从标而得者。有从标本而得者。有从中见而得者。是气应
之异象也。）帝曰。其有至而至。有至而不至。有至而太过。何也。岐伯曰。至而至者和。至而不至。来气不及也。未至
而至。来气有余也。（此论三阴三阳之主岁。而各有太过不及也。至而至者。此平气之年。无太过不及四时之气。应期而
至。气之和平也。如春应温而寒。夏应热而尚温。此应至而不至。来气之不及也。如未至春而先温。未至夏而先热。此
未应至而先至。来气之有余也。按天元正纪大论曰。凡此阳明太阴厥阴司天之政。气化营运后天。太阳少阳少阴司天之
政。气化营运先天。盖不及之岁。则司天之气。后天时而至。有余之岁。则司天之气。先天时而至。又阳年主实。阴年
主虚。其天符岁会之年。是为平气。无太过不及者也。）帝曰。至而不至。未至而至如何。岐伯曰。应则顺。否则逆。逆
则变生。变则病。（不及之岁。应至而不至。有余之岁。应未至而至。是为应则顺。如不及之岁。反未至而至。有余之岁。
反至而不至。是为否则逆。逆则变生。变则为民之灾病矣。）帝曰。善。请言其应。岐伯曰。物生其应也。气脉其应也。
（请言其应者。谓应太过不及之气也。物生其应者。如厥阴司天。毛虫静。羽虫育。少阳司天。草木早荣。太阴司天。
万物以荣。此生物以应司天之候也。气脉其应者。如太阳司天。寒临太虚。阳气不令。阳明司天。阳专其令。炎暑大行。
太阴司天。阴专其政。阳气退避。又厥阴之至其脉弦。少阴之至其脉钩。太阴之至其脉沉。少阳之至大而浮。阳明之至
短而涩。太阳之至大而长。此皆气脉其应也。）帝曰。善。愿闻地理之应六节气位何如。岐伯曰。显明之右。君火之位也。
君火之右。退行一步。相火治之。复行一步。土气治之。复行一步。金气治之。复行一步。水气治之。复行一步。木气
治之。复行一步。君火治之。（此论六节应地而主时也。节、度也。气位、六气所主之步位也。显明者。寅正立春节候。
乃初之气也。显明之右。乃少阴君火之位。主二之气也。退行一步者。从右而退转一位也。君火之右。乃少阳相火之位。
主三之气也。复行一步者。复行一位也。复行一位。乃太阴湿土。主四之气也。复行一位。乃阳明燥金。主五之气也。
复行一位。乃太阳寒水。主六之气也。复行一位。乃厥阴风木。主初之气也。复行一位。乃少阴君火之所主。周而复始
也。金西铭曰。君火为尊。故以少阴为始。）相火之下。水气承之。水位之下。土气承之。土位之下。风气承之。风位
之下。金气承之。金位之下。火气承之。君火之下。阴精承之。帝曰。何也。岐伯曰。亢则害。承乃制。制则生化。外
列盛衰。害则败乱。生化大病。（上节论六气相生以主时。此论六气承制而生化。盖五行之中。有生有化。有制有克。如
无承制而亢极。则为害。有制克则生化矣。治、主也。谓六气定位。而各有所主也。承者。谓承奉其上而制之也。阴精
者。天乙所生之精水也。如木位之下。乃阳明燥金。太阳寒水。母子之气以承之。母气制之。则子气生化其木矣。如金
位之下。乃君相二火。太阴湿土母子之气承之。母气克之。则子气生化其金矣。土位之下。乃厥阴风木。君相二火。母
子之气以承之。木制其土。则火气生化矣。余三气相同。是为制则生化也。如火亢而无水以承之。则火炎铄金。而水之
生原绝矣。无水以制火。则火愈亢矣。如水亢而无土以承之。则水滥火灭。而土之母气绝矣。无土以制水。则水愈亢矣。
是以亢则为五行之贼害。寒则生化承制之气。皆为败乱。而生化大病矣。外列盛衰者。谓外列主岁之气。有盛有衰。如
主岁之气。与主时之气。交相亢极。则为害更甚。故曰。害则败乱。生化大病。金西铭曰。主岁之气太过。则己亢而
侮所不胜。如不及。则为所胜之气亢而侮之。）帝曰。盛衰何如。岐伯曰。非其位则邪。当其位则正。邪则变甚。正则微。
（此承上文而言太过不及之岁。而有盛衰之气也。非其位者。谓气来有余。则制己所胜而侮所不胜。此岁气之盛也。气
来不及。则己所不胜侮而乘之。己所胜轻而侮之。此岁气之衰也。此皆不守本位。而交相乘侮。则邪僻内生矣。当其位
者。乃平气之年。无太过不及之乘侮。而各当其本位。此气之正也。邪则变甚。正则变微。张玉师曰。地理之应。论
主时而及于主岁。司天之气。以主岁而及于主时。）帝曰。何谓当位。岐伯曰。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。帝曰。非其位何如。岐伯曰。岁不与会也。（此言平气之岁。而无盛衰也。木运
临卯。丁卯岁也。火运临午。戊午岁也。土运临四季。甲辰甲戌己丑己未岁也。金运临酉。乙酉岁也。水运临子。丙子
岁也。会、合也。以天干之化运。与地支之主岁相合。故为岁会。此平气之年也。如非岁会之年。则有太过不及之相承。
是为不当其位矣。）帝曰。土运之岁。上见太阴。火运之岁。上见少阳少阴。金运之岁。上见阳明。木运之岁。上见厥阴。
水运之岁。上见太阳。奈何。岐伯曰。天与之会也。故天元册曰天符。（此言司天之气。与五运之气相合。是为天符。上
见者。谓司天之气。见于岁运之上也。土运之岁。上见太阴。己丑己未岁也。火运之岁。上见少阳。戊寅戊甲岁也。上
见少阴。戊子戊午岁也。金运之岁。上见阳明。乙卯乙酉岁也。木运之岁。上见厥阴。丁巳丁亥岁也。水运之岁。上见
太阳。丙辰丙戌岁也。此司天之气。与五运之气相合。故名曰天符。）天符岁会何如。岐伯曰。太乙天符之会也。（如天
符与岁会相合。是名太乙天符。乃戊午己丑己未乙酉四岁。此乃司天之气。五运之气。主岁之气。三者相合。故又名曰
三合。）帝曰。其贵贱何如。岐伯曰。天符为执法。岁会为行令。太乙天符为贵人。（王冰曰。执法犹相辅行令犹方伯。
贵人犹君主。）帝曰。邪之中也奈何。岐伯曰。中执法者。其病速而危。中行令者。其病徐而持。中贵人者。其病暴而死。
（王冰曰。执法、官人之准绳。目为邪僻。故病速而危。方伯无执法之权。故无速害。而病能自持。贵人义无凌犯。故
病则暴而死。）帝曰。位之易也何如。岐伯曰。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。（地理之应六节。乃主时之六气。不易之位也。然又有加临之六时。随司天在泉。六期环转。故曰位之易也。
如少阴君火。加临于少阳相火之上。是为君位臣则顺。如少阳相火。加临于少阴君火之上。是为臣位君则逆。所谓二火
之顺逆也。徐振公曰。类而推之。余四气亦有母子之分。如母加于子为顺。子加于母为逆。张玉师曰。此节起下文加临
之六气。）帝曰。善。愿闻其步何如。岐伯曰。所谓步者。六十度而有奇。故二十四步。积盈百刻而成日也。（此论加
临之六气也。步、位也。以一气各主六十日。零八十七刻半。故为六十度而有奇。四岁之中。共计二十四步。每步气盈
八十七刻半。共积盈二千一百刻。以二千刻分为四岁之气盈五日。尚积盈一百刻。而成有余之一日也。）帝曰。六气应五
行之变何如。岐伯曰。位有终始。气有国中。上下不同。求之亦异也。（此论加临之六气。与主时之气相应。而各有不同
也。五行者。谓厥阴风木主初气。君相二火主二气三气。太阴湿土主四气。阳明燥金主五气。太阳寒水主六气。此主时
之五行。守定位而不移者也。如加临之六气。应主时之五行。则更变不同矣。位有终始者。谓主时之六位。始于厥阴。
终于太阳。有一定之本位也。气有国中者。谓加临之六气。始于地之初气。而终于天之中气也。上下不同者。谓客气加
于上。主气主于下。应各不同。是以求之亦异也。）帝曰。求之奈何。岐伯曰。天气始于甲。地气始于子。子甲相合。命
曰岁立。谨候其时。气可与期。（天干之气始于甲。地支之气始于子。子甲相合而岁立矣。先立其岁。以候其时。则加临
之六气。可与之相期而定矣。）帝曰。愿闻其岁。六气始终。早晏何如。（其岁者。谓其一岁之中。有加临之六气也。始
终者。始于一刻。终于八十七刻半也。早晏者。如卯子辰岁。天气始于一刻。气之早也。如寅未亥岁。天气始于七十六
刻。气之晏也。）岐伯曰。明乎哉问也。甲子之岁。初之气。天数始于水下一刻。终于八十七刻半。二之气。始于八十七
刻六分。终于七十五刻。三之气。始于七十六刻。终于六十二刻半。四之气。始于六十二刻六分。终于五十刻。五之气。
始于五十一刻。终于三十七刻半。六之气。始于三十七刻六分。终于二十五刻。所谓初六。天之数也。（天数者。以一岁
之日数。应周天之三百六十五度四分度之一也。初之气。始于寅正朔日子初之水下一刻。终于六十日零八十七刻半。六
气共计三百六十日零五百二十五刻。是三百六十五日零二十五刻。此初之六气。应天之数也。）乙丑岁。初之气。天数始
于二十六刻。终于一十二刻半。二之气。始于一十二刻六分。终于水下百刻。三之气。始于一刻。终于八十七刻半。四
司天和在泉之气主管一年的气候。加临之气主管一时（六个节气）的气候。
加临之气属于客气。六气中的主气是固定的。客气胜主气为顺从，主气胜客气为逆乱。
子年和午年（少阴君火司天，阳明燥金在泉）
丑年和未年（太阴湿土司天，太阳寒水在泉）
寅年和申年（少阳相火司天，厥阴风木在泉）
卯年和酉年（阳明燥金司天，少阴君火在泉）
辰年和戌年（太阳寒水司天，太阴湿土在泉）
巳年和亥年（厥阴风木司天，少阳相火在泉）
关于岁运的七篇论述，都可以用上述图像来推演。其中的五运六气、司天在泉、间气加临、主时主岁等内容，都概括在其中了。再结合天时变化和民众疾病情况进行综合推演，情况就一目了然了，不必再多作赘述。
这一篇分别论述了六节应天、六节应地、主岁主时以及加临的六气，所以称为《六微旨大论》。意思是说阴阳之数，其道理非常微妙。
黄帝问道：唉，天道真是深远啊！就像迎接浮云一样，又像观看深渊。观看深渊，还可以测量深度；迎接浮云，却不知道它的尽头在哪里。（天道，就是阴阳之道。说阴阳之道高远而渊深。有形的东西还可以测量，而在天的气，却不知道它的极限。张玉师说：天包裹着地，六气环绕地球旋转，所以不说“在地”而说“在泉”。说观看深渊还可以测量，是比喻六气在泉的情况。）老师多次说要谨慎奉行天道，我听到了并珍藏在心，但心里暗自感到奇怪，不知道您说的是什么意思。希望老师畅所欲言，把这件事讲透彻，让它永远流传而不灭绝，长久延续而不中断。请问天道的奥秘可以听一听吗？岐伯叩头拜了两拜回答说：问得真明白啊！这就是天道。这是顺应自然的秩序和盛衰的时间规律。（天道，就是天的阴阳。顺应自然秩序，是指天以六为节度，因六气而循环有序。盛衰，是指六气有过盛和不足的情况。）
黄帝说：我想听听天道，六六之节的盛衰是怎么回事？岐伯说：上下有定位，左右有纲纪。所以少阳的右边，由阳明主持；阳明的右边，由太阳主持；太阳的右边，由厥阴主持；厥阴的右边，由少阴主持；少阴的右边，由太阴主持；太阴的右边，由少阳主持。这叫做气的标象，大概是面向南方等待观察吧。所以说，顺应自然的秩序，把握盛衰的时间，移动光影以确定位置，端正站立等待观察，说的就是这个意思。（六六，指司天的三阴三阳，上合天的六气。上下有定位，是说少阴在上，则阳明在下；太阴在上，则太阳在下；少阳在上，则厥阴在下；阳明在上，则少阴在下；太阳在上，则太阴在下；厥阴在上，则少阳在下。六年循环转动，各有上下的固定位置。左右有纲纪，如少阴在上，则厥阴在左，太阴在右；太阴在上，则少阴在左，少阳在右；少阳在上，则太阳在左，阳明在右；阳明在上，则少阳在左，太阳在右；太阳在上，则阳明在左，厥阴在右；厥阴在上，则太阳在左，少阴在右。各随气在上位，而有左右的固定纲纪。所以少阳的右边，由阳明主持；阳明的右边，由太阳主持。大概是以右位的阴阳，转迁于上而主管一年。气的标象，是标象显现于上。天气向右旋转，所以面向南面观察，等待它循序环转。移动光影，指日月运行。以日行一周天，来确定一气的位置。正立，即端正面向南站立。）
少阳之上，由火气主持，中见厥阴；阳明之上，由燥气主持，中见太阴；太阳之上，由寒气主持，中见少阴；厥阴之上，由风气主持，中见少阳；少阴之上，由热气主持，中见太阳；太阴之上，由湿气主持，中见阳明。这叫做本。本的下面，是中见的表现；中见表现的下面，是气的标象。（这里说三阴三阳，有六气的变化，有上下的本标，有中见的标本。风寒暑湿燥火，是天的阴阳。三阴三阳上奉这些气，所以以天气为本而在上，以三阴三阳之气标象显现于下。）本和标不同，气应的现象也不同。（这里说三阴三阳的六气，虽然上下相应，但各有不同。少阴标阴而本热，太阳标阳而本寒，这是本标的不同。少阴和太阳，可以从本也可以从标；太阴和少阳，从本；阳明和厥阴，不从本标，而从乎中见。所以有的从本得到，有的从标得到，有的从本标得到，有的从中见得到。这是气应的不同现象。）
黄帝说：有的气按时到来且适度，有的气按时到来但不充分，有的气按时到来但过盛，这是怎么回事？岐伯说：按时到来且适度，叫和平。按时到来但不充分，是来气不足。未到时间却先到来，是来气有余。（这里讨论三阴三阳主管一年，各有太过和不足。至而至者，这是平气之年，没有太过不及的四时之气，应期而至，气是和平的。如春天应该温暖却寒冷，夏天应该炎热却还温和，这是应至而未至，来气不足。如未到春天却先温暖，未到夏天却先炎热，这是未应至而先至，来气有余。按《天元正纪大论》说：凡是阳明、太阴、厥阴司天的政令，气化运行晚于天时；太阳、少阳、少阴司天的政令，气化运行早于天时。大概不及之年，司天之气晚于天时到达；有余之年，司天之气早于天时到达。又阳年主实，阴年主虚，其天符岁会之年，就是平气，没有太过不及。）
黄帝说：应至而未至，未至而先至，怎么样？岐伯说：应至而至为顺，不应至而至为逆。逆则产生变异，变异则导致疾病。（不及之年，应至而未至；有余之年，未至而先至，这叫应则顺。如不及之年，反而未至而先至；有余之年，反而应至而未至，这叫否则逆。逆则产生变异，变异则成为民众的灾病。）
黄帝说：好。请讲讲相应的表现。岐伯说：万物的生长有其相应表现，脉象也有其相应表现。（请讲相应表现，是指对应太过不及之气。万物生长的相应，如厥阴司天，毛虫安静，羽虫繁育；少阳司天，草木早早繁荣；太阴司天，万物茂盛。这是生物以应司天之候。脉象的相应，如太阳司天，寒临太空，阳气不令行；阳明司天，阳气专权，炎暑大行；太阴司天，阴气专政，阳气退避。又如厥阴至，其脉弦；少阴至，其脉钩；太阴至，其脉沉；少阳至，其脉大而浮；阳明至，其脉短而涩；太阳至，其脉大而长。这些都是气脉的相应表现。）
黄帝说：好。我想听听地理对六节气位的响应是怎样的？岐伯说：显明（立春）的右边，是君火的位置。君火的右边，退行一步，由相火主持；再行一步，由土气主持；再行一步，由金气主持；再行一步，由水气主持；再行一步，由木气主持；再行一步，由君火主持。（这里论六节应地而主时。节，是度；气位，是六气所主的步位。显明，指寅月立春节候，是初之气。显明的右边，是少阴君火之位，主二之气。退行一步，是从右而退转一位。君火的右边，是少阳相火之位，主三之气。复行一位，是太阴湿土，主四之气。复行一位，是阳明燥金，主五之气。复行一位，是太阳寒水，主六之气。复行一位，是厥阴风木，主初之气。复行一位，是少阴君火所主，周而复始。金西铭说：君火尊贵，所以以少阴开始。）
相火的下面，由水气承继制约；水位的下面，由土气承继制约；土位的下面，由风气承继制约；风位的下面，由金气承继制约；金位的下面，由火气承继制约；君火的下面，由阴精承继制约。黄帝说：为什么呢？岐伯说：亢盛就会为害，有承继制约才能平衡，平衡才能生化，外部列示盛衰。如果为害，就会败乱，生化大病。（上节论六气相生以主时，此节论六气承制而生化。五行之中，有生有化，有制有克。如无承制而亢极，则为害；有制克则生化。治，即主。谓六气定位，而各有所主。承，谓承奉其上而制之。阴精，是天乙所生之精水。如木位之下，乃阳明燥金、太阳寒水，母子之气以承之。母气制之，则子气生化其木矣。如金位之下，乃君相二火、太阴湿土，母子之气承之。母气克之，则子气生化其金矣。土位之下，乃厥阴风木、君相二火，母子之气以承之。木制其土，则火气生化矣。其余三气相同，是为制则生化也。如火亢而无水以承之，则火炎铄金，而水之生原绝矣。无水以制火，则火愈亢矣。如水亢而无土以承之，则水滥火灭，而土之母气绝矣。无土以制水，则水愈亢矣。是以亢则为五行之贼害。寒则生化承制之气，皆为败乱，而生化大病矣。外列盛衰者，谓外列主岁之气，有盛有衰。如主岁之气，与主时之气，交相亢极，则为害更甚。故曰：害则败乱，生化大病。金西铭说：主岁之气太过，则己亢而侮所不胜。如不及，则为所胜之气亢而侮之。）
黄帝说：盛衰怎么样？岐伯说：不在其位则为邪，在其位则为正。邪则病变严重，正则病变轻微。（这里承接上文说太过不及之年，而有盛衰之气。非其位，谓气来有余，则制己所胜而侮所不胜，此岁气之盛也。气来不及，则己所不胜侮而乘之，己所胜轻而侮之，此岁气之衰也。此皆不守本位，而交相乘侮，则邪僻内生矣。当其位者，乃平气之年，无太过不及之乘侮，而各当其本位，此气之正也。邪则变甚，正则变微。张玉师说：地理之应，论主时而及于主岁。司天之气，以主岁而及于主时。）
黄帝说：什么叫当位？岐伯说：木运临卯，火运临午，土运临四季，金运临酉，水运临子。这叫岁会，气之平和。黄帝说：不在其位怎么样？岐伯说：岁不与会合。（这里说平气之年，而无盛衰。木运临卯，丁卯岁也。火运临午，戊午岁也。土运临四季，甲辰、甲戌、己丑、己未岁也。金运临酉，乙酉岁也。水运临子，丙子岁也。会，合也。以天干之化运，与地支之主岁相合，故为岁会。此平气之年。如非岁会之年，则有太过不及之相承，是为不当其位矣。）
黄帝说：土运之年，上见太阴；火运之年，上见少阳、少阴；金运之年，上见阳明；木运之年，上见厥阴；水运之年，上见太阳。这是什么情况？岐伯说：这是天与之会合。所以《天元册》叫天符。（这里说司天之气，与五运之气相合，是为天符。上见者，谓司天之气，见于岁运之上也。土运之年，上见太阴，己丑、己未岁也。火运之年，上见少阳，戊寅、戊申岁也。上见少阴，戊子、戊午岁也。金运之年，上见阳明，乙卯、乙酉岁也。木运之年，上见厥阴，丁巳、丁亥岁也。水运之年，上见太阳，丙辰、丙戌岁也。此司天之气，与五运之气相合，故名曰天符。）
天符和岁会怎么样？岐伯说：这是太乙天符的会合。（如天符与岁会相合，是名太乙天符，乃戊午、己丑、己未、乙酉四岁。此乃司天之气、五运之气、主岁之气，三者相合，故又名曰三合。）
黄帝说：它们的贵贱如何？岐伯说：天符为执法，岁会为行令，太乙天符为贵人。（王冰说：执法犹相辅，行令犹方伯，贵人犹君主。）
黄帝说：邪气中人怎么样？岐伯说：中执法者，病速而危；中行令者，病徐而持；中贵人者，病暴而死。（王冰说：执法，官人之准绳，目为邪僻，故病速而危。方伯无执法之权，故无速害，而病能自持。贵人义无凌犯，故病则暴而死。）
黄帝说：位置的变动如何？岐伯说：君位臣则顺，臣位君则逆。逆则病近，害速；顺则病远，害微。这叫二火。（地理之应六节，乃主时之六气，不易之位也。然又有加临之六时，随司天在泉，六期环转，故曰位之易也。如少阴君火，加临于少阳相火之上，是为君位臣则顺。如少阳相火，加临于少阴君火之上，是为臣位君则逆。所谓二火之顺逆也。徐振公说：类而推之，余四气亦有母子之分。如母加于子为顺，子加于母为逆。张玉师说：此节起下文加临之六气。）
黄帝说：好。我想听听步数如何？岐伯说：所谓步，六十度多一点，所以二十四步，积累盈余一百刻而成一日。（这里论加临之六气。步，位也。以一气各主六十日零八十七刻半，故为六十度而有奇。四岁之中，共计二十四步。每步气盈八十七刻半，共积盈二千一百刻。以二千刻分为四岁之气盈五日，尚积盈一百刻，而成有余之一日也。）
黄帝说：六气应五行的变化如何？岐伯说：位有终始，气有国中，上下不同，求之亦异。（这里论加临之六气，与主时之气相应，而各有不同。五行者，谓厥阴风木主初气，君相二火主二气三气，太阴湿土主四气，阳明燥金主五气，太阳寒水主六气。此主时之五行，守定位而不移者也。如加临之六气，应主时之五行，则更变不同矣。位有终始者，谓主时之六位，始于厥阴，终于太阳，有一定之本位也。气有国中者，谓加临之六气，始于地之初气，而终于天之中气也。上下不同者，谓客气加于上，主气主于下，应各不同，是以求之亦异也。）
黄帝说：怎么求呢？岐伯说：天气始于甲，地气始于子。子甲相合，命曰岁立。谨慎等候其时，气可与期。（天干之气始于甲，地支之气始于子。子甲相合而岁立矣。先立其岁，以候其时，则加临之六气，可与之相期而定矣。）
黄帝说：我想听听这一年，六气的始终，早晚如何？（这一年，谓其一岁之中，有加临之六气也。始终者，始于一刻，终于八十七刻半也。早晏者，如卯子辰岁，天气始于一刻，气之早也。如寅未亥岁，天气始于七十六刻，气之晏也。）
岐伯说：问得真明白啊！甲子年，初之气，天数始于水下一刻，终于八十七刻半；二之气，始于八十七刻六分，终于七十五刻；三之气，始于七十六刻，终于六十二刻半；四之气，始于六十二刻六分，终于五十刻；五之气，始于五十一刻，终于三十七刻半；六之气，始于三十七刻六分，终于二十五刻。这叫初六，天之数。（天数者，以一岁之日数，应周天之三百六十五度四分度之一也。初之气，始于寅正朔日子初之水下一刻，终于六十日零八十七刻半。六气共计三百六十日零五百二十五刻，是三百六十五日零二十五刻。此初之六气，应天之数也。）乙丑年，初之气，天数始于二十六刻，终于一十二刻半；二之气，始于一十二刻六分，终于水下百刻；三之气，始于一刻，终于八十七刻半；四之气……
The Si Tian (Heavenly Ruler) and Zai Quan (Earthly Subordinate) Qi govern the annual climate. The Jia Lin (Superimposed) Qi governs the seasonal climate (six solar terms).
Jia Lin Qi belongs to Ke Qi (Guest Qi). The Zhu Qi (Host Qi) of the Six Qi is fixed. When Guest Qi overcomes Host Qi, it is considered compliant (Cong); when Host Qi overcomes Guest Qi, it is considered rebellious (Ni).
Years of Zi and Wu (Shao Yin Jun Huo [Ministerial Fire] as Si Tian, Yang Ming Zao Jin [Dryness Metal] as Zai Quan)
Years of Chou and Wei (Tai Yin Shi Tu [Dampness Earth] as Si Tian, Tai Han Han Shui [Cold Water] as Zai Quan)
Years of Yin and Shen (Shao Yang Xiang Huo [Ministerial Fire] as Si Tian, Jue Yin Feng Mu [Wind Wood] as Zai Quan)
Years of Mao and You (Yang Ming Zao Jin [Dryness Metal] as Si Tian, Shao Yin Re Qi [Heat] as Zai Quan)
Years of Chen and Xu (Tai Han Han Shui [Cold Water] as Si Tian, Tai Yin Shi Tu [Dampness Earth] as Zai Quan)
Years of Si and Hai (Jue Yin Feng Mu [Wind Wood] as Si Tian, Shao Yang Xiang Huo [Ministerial Fire] as Zai Quan)
The seven chapters regarding Sui Yun (Annual Movement) can all be deduced using the aforementioned diagrams. The Wu Yun Liu Qi (Five Movements and Six Qi), Si Tian Zai Quan (Heavenly Ruler and Earthly Subordinate), Jian Qi Jia Lin (Intermediary Qi Superimposition), Zhu Shi Zhu Sui (Governing Season and Year), etc., are all summarized within them. By combining these with celestial timing changes and population diseases for comprehensive deduction, the situation becomes clear at a glance, requiring no further elaboration.
This chapter separately discusses Liu Jie Ying Tian (Six Sections Responding to Heaven), Liu Jie Ying Di (Six Sections Responding to Earth), Zhu Sui Zhu Shi (Governing Year and Season), and the Jia Lin Liu Qi (Superimposed Six Qi). Hence it is called "Lun Yu Liu Wei Zhi Da Lun" (Great Discourse on the Subtle Principles of the Six). It means that the numbers of Yin and Yang have very subtle principles.
The Yellow Emperor asked: Alas, the Dao of Heaven is indeed profound! It is like welcoming floating clouds or gazing into a deep abyss. Gazing into an abyss, one can still measure its depth; welcoming floating clouds, one does not know where they end. (The Dao of Heaven is the Dao of Yin and Yang. Saying the Dao of Yin and Yang is lofty and profound.有形 things can still be measured, but the Qi in Heaven has no known limit. Master Zhang Yu said: Heaven envelops Earth, and the Six Qi rotate around the Earth. Therefore, it is not said "on Earth" but "in the Spring/Underground". Saying gazing into an abyss can be measured is a metaphor for the Six Qi in the Zai Quan position.) The Master often speaks of carefully following the Dao of Heaven. I have heard it and treasured it in my heart, but privately feel puzzled, not knowing what you mean. I hope the Master will speak freely and thoroughly explain this matter, so that it may never perish and last forever. May I hear about the Dao of Heaven? Qibo bowed twice and replied: Your question is very clear. This is the Dao of Heaven. It follows the order of Heaven and the times of waxing and waning. (The Dao of Heaven is the Yin and Yang of Heaven. Following the order of Heaven means Heaven uses six as a rhythm, cycling through the Six Qi. Waxing and waning refers to the excess and deficiency of the Six Qi.)
The Yellow Emperor said: I wish to hear about the Dao of Heaven. What is the waxing and waning of the 6x6 segments? Qibo said: There are positions above and below, and guidelines to the left and right. Thus, to the right of Shao Yang, Yang Ming governs; to the right of Yang Ming, Tai Yang governs; to the right of Tai Yang, Jue Yin governs; to the right of Jue Yin, Shao Yin governs; to the right of Shao Yin, Tai Yin governs; to the right of Tai Yin, Shao Yang governs. This is called the Biao (Mark/Manifestation) of Qi. It is likely facing south to wait and observe. Therefore it is said: Following the order of Heaven, grasping the times of waxing and waning, moving light and shadow to determine position, standing upright to wait and observe—this is what is meant. (6x6 refers to the Three Yin and Three Yang of Si Tian, corresponding to the Six Qi of Heaven. "Positions above and below" means if Shao Yin is above, then Yang Ming is below; if Tai Yin is above, then Tai Yang is below; if Shao Yang is above, then Jue Yin is below; if Yang Ming is above, then Shao Yin is below; if Tai Yang is above, then Tai Yin is below; if Jue Yin is above, then Shao Yang is below. They cycle every six periods, each having fixed upper and lower positions. "Guidelines to the left and right": e.g., if Shao Yin is above, then Jue Yin is left and Tai Yin is right; if Tai Yin is above, then Shao Yin is left and Shao Yang is right... Each follows the Qi's upper position to have fixed left and right guidelines. Thus, to the right of Shao Yang, Yang Ming governs... Generally, the Yin and Yang of the right position transfer upwards to govern the year. The Biao of Qi manifests upwards. Heaven's Qi rotates to the right, so facing south allows one to observe its orderly rotation. Moving light and shadow refers to the operation of sun and moon. Using the sun's circuit around heaven to determine the position of one Qi. Standing upright means standing端正ly facing south.)
Above Shao Yang, Fire Qi governs, Zhong Jian (Intermediate Manifestation) is Jue Yin; above Yang Ming, Dryness Qi governs, Zhong Jian is Tai Yin; above Tai Yang, Cold Qi governs, Zhong Jian is Shao Yin; above Jue Yin, Wind Qi governs, Zhong Jian is Shao Yang; above Shao Yin, Heat Qi governs, Zhong Jian is Tai Yang; above Tai Yin, Dampness Qi governs, Zhong Jian is Yang Ming. This is called Ben (Root). Below the Ben is the Zhong Jian manifestation; below the Zhong Jian manifestation is the Biao (Mark) of Qi. (This states that the Three Yin and Three Yang have the transformation of the Six Qi, having upper and lower Ben and Biao, and Intermediate Manifestations. Wind, Cold, Summer Heat, Dampness, Dryness, and Fire are the Yin and Yang of Heaven. The Three Yin and Three Yang offer themselves to these Qi. Thus, Heavenly Qi is Ben and is above, while the Qi of the Three Yin and Three Yang manifest as Biao below.) Since Ben and Biao differ, the phenomena responded by Qi also differ. (This states that although the Six Qi of the Three Yin and Three Yang correspond up and down, they each have differences. Shao Yin marks Yin but its Root is Heat; Tai Yang marks Yang but its Root is Cold. This is the difference between Ben and Biao. Shao Yin and Tai Yang follow either Ben or Biao; Tai Yin and Shao Yang follow Ben; Yang Ming and Jue Yin do not follow Ben or Biao but follow the Zhong Jian. Thus, some are obtained from Ben, some from Biao, some from both Ben and Biao, and some from Zhong Jian. These are the different phenomena of Qi response.)
The Yellow Emperor said: Some Qi arrive on time and appropriately, some arrive on time but insufficiently, and some arrive on time but excessively. Why? Qibo said: Arriving on time and appropriately is called Peaceful (He). Arriving on time but insufficiently indicates the incoming Qi is deficient. Arriving before the time indicates the incoming Qi is excessive. (This discusses the Three Yin and Three Yang governing the year, each having excess and deficiency. "Arriving on time and appropriately" refers to a Ping Qi (Balanced Qi) year, without excess or deficiency of four-season Qi, arriving on schedule, resulting in peaceful Qi. E.g., spring should be warm but is cold, summer should be hot but remains mild—this is "should arrive but did not," indicating deficient incoming Qi. E.g., becoming warm before spring arrives, hot before summer arrives—this is "did not arrive but came early," indicating excessive incoming Qi. According to *Tian Yuan Zheng Ji Da Lun*: For Si Tian policies of Yang Ming, Tai Yin, and Jue Yin, Qi transformation operates later than Heaven's time; for Tai Yang, Shao Yang, and Shao Yin, Qi transformation operates earlier than Heaven's time. In deficiency years, Si Tian Qi arrives later than Heaven's time; in excess years, Si Tian Qi arrives earlier than Heaven's time. Also, Yang years govern solidity, Yin years govern emptiness. Years of Tian Fu (Heavenly符) and Sui Hui (Year Meeting) are Ping Qi, without excess or deficiency.)
The Yellow Emperor said: What about "should arrive but did not" and "did not arrive but came early"? Qibo said: If it corresponds, it is Smooth (Shun); if it does not correspond, it is Rebellious (Ni). Rebellious leads to variation, and variation leads to disease. (In deficiency years, should arrive but did not; in excess years, did not arrive but came early—this is "corresponds, thus smooth." E.g., in deficiency years, instead coming early, it fails to arrive; in excess years, instead arriving early, it fails to arrive on time—this is "does not correspond, thus rebellious." Rebellious leads to variation, which becomes disasters and diseases for the people.)
The Yellow Emperor said: Good. Please speak of the corresponding manifestations. Qibo said: The generation of things has its corresponding manifestations, and pulse qualities have their corresponding manifestations. (Speaking of corresponding manifestations refers to responding to excess and deficient Qi. The correspondence of thing generation: e.g., under Jue Yin Si Tian, fur-bearing animals are quiet, feathered animals breed; under Shao Yang Si Tian, grass and trees bloom early; under Tai Yin Si Tian, all things flourish. This is biological response to Si Tian conditions. Pulse correspondence: e.g., under Tai Yang Si Tian, cold descends to the void, Yang Qi does not command; under Yang Ming Si Tian, Yang Qi monopolizes command, intense heat prevails; under Tai Yin Si Tian, Yin Qi monopolizes administration, Yang Qi retreats. Also, when Jue Yin arrives, the pulse is Xian (wiry); when Shao Yin arrives, the pulse is Gou (hooked); when Tai Yin arrives, the pulse is Chen (deep); when Shao Yang arrives, the pulse is Da Er Fu (large and floating); when Yang Ming arrives, the pulse is Duan Er Se (short and choppy); when Tai Yang arrives, the pulse is Da Er Chang (large and long). These are all pulse correspondences.)
The Yellow Emperor said: Good. I wish to hear how Geography responds to the Six Qi and Solar Term positions. Qibo said: To the right of Xian Ming (Clear Brightness/Spring Equinox), is the position of Jun Huo (Ministerial Fire). To the right of Jun Huo, retreating one step, Xiang Huo (Ministerial Fire) governs; advancing one step, Earth Qi governs; advancing one step, Metal Qi governs; advancing one step, Water Qi governs; advancing one step, Wood Qi governs; advancing one step, Jun Huo governs. (This discusses Six Sections responding to Earth and governing seasons. Jie means degree/rhythm; Qi Wei means the positional steps governed by the Six Qi. Xian Ming refers to the Li Yin month and Start of Spring solar term, which is the First Qi. To the right of Xian Ming is the position of Shao Yin Jun Huo, governing the Second Qi. Retreating one step means turning back one position from the right. To the right of Jun Huo is the position of Shao Yang Xiang Huo, governing the Third Qi. Advancing one step is Tai Yin Shi Tu, governing the Fourth Qi. Advancing one step is Yang Ming Zao Jin, governing the Fifth Qi. Advancing one step is Tai Han Han Shui, governing the Sixth Qi. Advancing one step is Jue Yin Feng Mu, governing the First Qi. Advancing one step is the position of Shao Yin Jun Huo, cycling again. Jin Ximing said: Jun Huo is noble, so it starts with Shao Yin.)
Below Xiang Huo, Water Qi inherits and controls it; below Water Position, Earth Qi inherits and controls it; below Earth Position, Wind Qi inherits and controls it; below Wind Position, Metal Qi inherits and controls it; below Metal Position, Fire Qi inherits and controls it; below Jun Huo, Yin Jing (Yuan Essence/Water) inherits and controls it. The Yellow Emperor said: Why? Qibo said: When Qi is in Excess (Kang), it causes harm; inheritance brings control; control allows generation and transformation; externally displaying waxing and waning. If there is harm, there is ruin and chaos, leading to major diseases in generation and transformation. (The previous section discussed Six Qi generating each other to govern seasons; this section discusses Six Qi inheriting and controlling to generate and transform. Within the Five Elements, there is generation and transformation, control and restriction. Without inheritance/control, if Qi reaches excess, it causes harm; with control, generation occurs. Zhi means govern. It means the Six Qi have fixed positions and each governs something. Cheng (Inherit) means to inherit from above and control it. Yin Jing is the essence water born from Tian Yi. E.g., below Wood Position are Yang Ming Dryness Metal and Tai Han Cold Water; Mother-Child Qi inherit it. Mother Qi controls it, allowing Child Qi to generate Wood. Similarly for Metal, Earth, etc. This is Control allows Generation. If Fire is excessive without Water to inherit/control, Fire blazes and melts Metal, cutting off the source of Water. Without Water to control Fire, Fire becomes more excessive. If Water is excessive without Earth to inherit/control, Water floods and extinguishes Fire, cutting off the mother Qi of Earth. Without Earth to control Water, Water becomes more excessive. Thus, excess becomes the thief/harm of the Five Elements. Cold causes the Qi of generation and control to be ruined, leading to major diseases. External display of waxing and waning refers to the annually governing Qi having waxing and waning. If annually governing Qi and seasonally governing Qi mutually reach excess, harm is even greater. Hence: Harm leads to ruin, generation transforms into major disease. Jin Ximing said: If annually governing Qi is excessive, it becomes arrogant and insults the unconquerable. If deficient, the conqueror becomes arrogant and insults it.)
The Yellow Emperor said: How are waxing and waning? Qibo said: If not in its position, it is Evil (Xie); if in its position, it is Correct (Zheng). Evil leads to severe variation; Correct leads to slight variation. (Continuing from above, discussing waxing and waning Qi in years of excess and deficiency. "Not in its position" means Qi comes with excess, controlling what it conquers and insulting what it cannot conquer—this is the abundance of yearly Qi. Qi comes deficient, what cannot conquer it insults and attacks it, and what it conquers lightly insults it—this is the decline of yearly Qi. All these fail to keep their original positions and mutually attack and insult, leading to internal evil deviations. "In its position" refers to Ping Qi (Balanced Qi) years, without excess/deficiency attacks, each in its original position—this is Correct Qi. Evil leads to severe variation; Correct leads to slight variation. Master Zhang Yu said: Geographic response discusses seasonally governing Qi extending to annually governing Qi. Si Tian Qi extends from annually governing to seasonally governing.)
The Yellow Emperor said: What is "in its position"? Qibo said: Wood Yun approaches Mao, Fire Yun approaches Wu, Earth Yun approaches the Four Seasons (Chen, Xu, Chou, Wei), Metal Yun approaches You, Water Yun approaches Zi. This is called Sui Hui (Year Meeting), Balanced Qi. The Yellow Emperor said: What about "not in its position"? Qibo said: The year does not meet. (This discusses Ping Qi years without waxing/waning. Wood Yun approaching Mao is Ding Mao year. Fire Yun approaching Wu is Wu Wu year. Earth Yun approaching Four Seasons are Jia Chen, Jia Xu, Ji Chou, Ji Wei years. Metal Yun approaching You is Yi You year. Water Yun approaching Zi is Bing Zi year. Hui means meeting. Combining Heavenly Stem transformation Yun with Earthly Branch governing Sui makes Sui Hui. This is a Ping Qi year. If not a Sui Hui year, there is mutual inheritance of excess/deficiency, meaning not in its position.)
The Yellow Emperor said: In Earth Yun years, seeing Tai Yin above; in Fire Yun years, seeing Shao Yang/Shao Yin above; in Metal Yun years, seeing Yang Ming above; in Wood Yun years, seeing Jue Yin above; in Water Yun years, seeing Tai Yang above. What is this? Qibo said: This is Heaven meeting with it. Thus the *Tian Yuan Ce* calls it Tian Fu (Heavenly符). (This says Si Tian Qi combines with Wu Yun Qi, called Tian Fu. "Seeing above" means Si Tian Qi appears above the Sui Yun. Earth Yun year seeing Tai Yin: Ji Chou, Ji Wei years. Fire Yun year seeing Shao Yang: Wu Yin, Wu Shen years. Seeing Shao Yin: Wu Zi, Wu Wu years. Metal Yun year seeing Yang Ming: Yi Mao, Yi You years. Wood Yun year seeing Jue Yin: Ding Si, Ding Hai years. Water Yun year seeing Tai Yang: Bing Chen, Bing Xu years. Si Tian Qi combines with Wu Yun Qi, hence named Tian Fu.)
What is the combination of Tian Fu and Sui Hui? Qibo said: It is the meeting of Tai Yi Tian Fu. (If Tian Fu and Sui Hui combine, it is named Tai Yi Tian Fu, occurring in Wu Wu, Ji Chou, Ji Wei, Yi You years. Here Si Tian Qi, Wu Yun Qi, and Sui Qi combine, hence also called San He (Three Combinations).)
The Yellow Emperor said: How are their nobility and baseness? Qibo said: Tian Fu is Fa Zhi (Law Enforcer), Sui Hui is Xing Ling (Order Executor), Tai Yi Tian Fu is Gui Ren (Noble Person). (Wang Bing said: Fa Zhi is like a minister executing law; Xing Ling is like a regional governor; Gui Ren is like a monarch.)
The Yellow Emperor said: How does Evil affect humans? Qibo said: Struck by Fa Zhi, illness is rapid and critical; struck by Xing Ling, illness is slow and persistent; struck by Gui Ren, illness is sudden and fatal. (Wang Bing said: Fa Zhi is the standard for officials, viewing evil as deviation, so illness is rapid and critical. Regional governors lack Fa Zhi power, so no rapid harm, illness persists. Noble persons imply no violation, so illness is sudden and fatal.)
The Yellow Emperor said: How is the change of position? Qibo said: If Ruler occupies Minister's position, it is Smooth; if Minister occupies Ruler's position, it is Rebellious. Rebellious means illness is near and harm is fast; Smooth means illness is distant and harm is slight. This refers to the Two Fires. (Geographic response to Six Sections is the seasonally governing Six Qi, unchanging positions. However, there are also Jia Lin Six Times, rotating with Si Tian/Zai Quan over six periods, hence "change of position." E.g., Shao Yin Jun Huo superimposed on Shao Yang Xiang Huo is Ruler occupying Minister, Smooth. Shao Yang Xiang Huo superimposed on Shao Yin Jun Huo is Minister occupying Ruler, Rebellious. This is the smooth/rebellious nature of the Two Fires. Xu Zhen Gong said: Extending this, the other four Qi also have mother-child distinctions. Mother superimposing on child is Smooth; child superimposing on mother is Rebellious. Master Zhang Yu said: This section introduces the following text on Jia Lin Six Qi.)
The Yellow Emperor said: Good. I wish to hear about the steps. Qibo said: A step is slightly more than sixty degrees. Thus, twenty-four steps accumulate an excess of one hundred ke to form a day. (This discusses Jia Lin Six Qi. Bu means position. Each Qi governs 60 days and 87.5 ke, hence slightly more than sixty degrees. In four years, totaling 24 steps. Each step has an excess of 87.5 ke, accumulating to 2100 ke. Dividing 2000 ke into four years' Qi excess gives 5 days, leaving an accumulated excess of 100 ke, forming one extra day.)
The Yellow Emperor said: How do the Six Qi vary in response to the Five Elements? Qibo said: Positions have beginnings and ends, Qi has realms within, above and below differ, seeking them yields different results. (This discusses Jia Lin Six Qi corresponding to Zhu Shi Qi but differing. Five Elements here refer to: Jue Yin Wind Wood governs First Qi; Jun/Xiang Two Fires govern Second and Third Qi; Tai Yin Damp Earth governs Fourth Qi; Yang Ming Dry Metal governs Fifth Qi; Tai Yang Cold Water governs Sixth Qi. These Zhu Shi Five Elements hold fixed positions and do not move. If Jia Lin Six Qi respond to Zhu Shi Five Elements, changes occur. "Positions have beginnings and ends" means the six positions of Zhu Shi start with Jue Yin and end with Tai Yang, having fixed original positions. "Qi has realms within" means Jia Lin Six Qi start from Earth's First Qi and end at Heaven's Middle Qi. "Above and below differ" means Guest Qi adds above, Host Qi governs below, responses differ, hence seeking them yields different results.)
The Yellow Emperor said: How to seek them? Qibo said: Heavenly Qi starts with Jia, Earthly Qi starts with Zi. Zi and Jia combine, named Sui Li (Year Establishment). Carefully await its time, and Qi can be anticipated. (Heavenly Stem Qi starts with Jia, Earthly Branch Qi starts with Zi. Zi and Jia combine to establish the year. Establish the year first, await the time, then the Jia Lin Six Qi can be anticipated and determined.)
The Yellow Emperor said: I wish to hear about this year, the beginning and end of the Six Qi, early and late. (This year refers to the Jia Lin Six Qi within one year. Beginning and end refer to starting at one ke and ending at 87.5 ke. Early and late: e.g., in Mao, Zi, Chen years, Heavenly Qi starts at one ke, Qi is early. In Yin, Wei, Hai years, Heavenly Qi starts at 76 ke, Qi is late.)
Qibo said: Your question is very clear! In the Jia Zi year, First Qi: Heavenly numbers start at Water Under One Ke, end at 87.5 Ke; Second Qi: starts at 87.6 Ke, ends at 75 Ke; Third Qi: starts at 76 Ke, ends at 62.5 Ke; Fourth Qi: starts at 62.6 Ke, ends at 50 Ke; Fifth Qi: starts at 51 Ke, ends at 37.5 Ke; Sixth Qi: starts at 37.6 Ke, ends at 25 Ke. This is Chu Liu, Heavenly Numbers. (Heavenly Numbers refer to the day count of one year corresponding to 365.25 degrees of the celestial sphere. First Qi starts at Zi hour of the first day of the first month in Yin month, Water Under One Ke, ending at 60 days and 87.5 Ke. Six Qi total 360 days and 525 Ke, which is 365 days and 25 Ke. This initial Six Qi corresponds to Heavenly Numbers.) In Yi Chou year, First Qi: Heavenly numbers start at 26 Ke, end at 12.5 Ke; Second Qi: starts at 12.6 Ke, ends at Water Under 100 Ke; Third Qi: starts at 1 Ke, ends at 87.5 Ke; Fourth Qi...