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。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。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，正立而待之。此之谓也。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，本标不同，气应异象。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。
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。帝曰∶善。请言其应。
岐伯曰∶物生其应也，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。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。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。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∶非位何如？岐伯曰∶岁不与会也。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∶天之与会也。故《天元册》曰天符。天符岁会何如？岐伯曰∶太一天符之
会也。帝曰∶其贵贱何如？岐伯曰∶天符为执法，岁位为行令，太一天符为贵人。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。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。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。
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。帝曰∶求之奈何？
岐伯曰∶天气始于甲，地气治于子，子甲相合，命曰岁立，谨候其时，气可与期。帝曰∶愿闻其岁，六气始终，
早晏何如？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。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；四之气，始于八十七刻六分，
终于七十五刻；五之气，始于七十六刻，终于六十二刻半；六之气，始于六十二刻六
分，终于五十刻。所谓六二，天之数也。丙寅岁，初之气，天数始于五十一刻，终于三十七刻半；二之气，
始于三十七刻六分，终于二十五刻；三之气，始于二十六刻，终于一十二刻半；四之气，始于一十二刻
六分，终于水下百刻；五之气，始于一刻，终于八十七刻半；六之气，始于八十七刻六分，终于七十五刻。
所谓六三，天之数也。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，终于三十七刻半；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，常如是无已，周而复始。帝曰∶愿闻其岁候何如？岐伯
曰∶悉于哉问也！日行一周，天气始于一刻，日行再周，天气始于二十六刻，日行三周，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。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。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。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。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。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。
帝曰∶善。寒湿相遘，燥热相临，风火相值，其有间乎？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。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。故气有往复，用有迟速，四者之有，而化而
变，风之来也。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。帝曰∶有期乎？岐伯曰∶不生不化，静之期也。帝曰∶不生化乎？
岐伯曰∶出入废则神机化灭，升降息则气立孤危。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，无器不有。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。化有小大，期有近远，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。帝曰∶善。有不生不化乎？岐伯曰∶悉乎哉问也！与道协议，惟真人也。帝曰∶善。
天元纪大论∶镌（子泉切）
五营运大论∶凭（扶冰切）碍（音艾） （音画）眚（所景切） （音 ） （慈滥切）
溽（音辱） （音今） （音括）疚（音救）
六微旨大论∶霪（音淫） （音注）涸（胡各切） （音祁）埏（式连切）
黄帝问道：唉，天道真是深远啊！它就像迎接飘浮的云朵，又像凝视深不见底的深渊。凝视深渊还可以测量其深度，但迎接浮云却不知它的尽头在哪里。先生多次提到要谨慎地遵循天道，我听了之后珍藏在心，但心里私下感到疑惑，不明白其中的含义。希望先生能畅所欲言，详尽地讲述这些道理，使它们永远流传而不磨灭，长久延续而不断绝。请问天道的规律可以讲给我听吗？
岐伯叩头行礼后回答说：您问得天道真是太明白了！这是顺应天体运行的次序以及六气盛衰的时间规律。
黄帝说：我希望了解天道中“六六之节”（即六个节气阶段）的盛衰规律是怎样的？
岐伯说：上下各有固定的位置，左右各有纪纲。所以，少阳的右边，由阳明主司；阳明的右边，由太阳主司；太阳的右边，由厥阴主司；厥阴的右边，由少阴主司；少阴的右边，由太阴主司；太阴的右边，又回到少阳主司。这就是所谓的“气之标”（三阴三阳的外在标志），大概是面向南方来观察等待的。所以说：顺应天体的运行次序和盛衰的时间，通过移动日影来确定方位，端正站立来等待时气的到来。说的就是这个道理。
少阳之上，由火气主司，中间与厥阴互为表里；阳明之上，由燥气主司，中间与太阴互为表里；太阳之上，由寒气主司，中间与少阴互为表里；厥阴之上，由风气主司，中间与少阳互为表里；少阴之上，由热气主司，中间与太阳互为表里；太阴之上，由湿气主司，中间与阳明互为表里。这叫做“本”（根本之气）。“本”之下，是中间的“见气”（表里相合之气）；“见气”之下，是“标气”。本气和标气不同，所应验的气象也就各异。
黄帝说：有的时令到了，气候也到了；有的时令到了，气候却没到；有的时令未到，气候却先到了，这是什么原因呢？
岐伯说：时令到，气候也到，这叫平和；时令到，气候却没到，说明来气不足；时令未到，气候却先到，说明来气有余。
黄帝说：时令到而气候不到，或者时令未到而气候先到，会怎样呢？
岐伯说：相应就是顺，不相应就是逆，逆则产生变异，有变异就会生病。
黄帝说：好。请讲讲什么是相应。
岐伯说：万物的生长化收藏是对应的，脉象的变化也是对应的。
黄帝说：好。我希望了解地理环境对六个节气位次的响应是怎样的？
岐伯说：显明（春分点）的右边，是君火的位置；君火的右边，退行一步，由相火主司；再退行一步，由土气主司；再退行一步，由金气主司；再退行一步，由水气主司；再退行一步，由木气主司；再退行一步，又回到君火主司。
相火之下，有水气来制约它；水位之下，有土气来制约它；土位之下，有风气来制约它；风位之下，有金气来制约它；金位之下，有火气来制约它；君火之下，有阴精来制约它。
黄帝说：为什么呢？
岐伯说：气过亢盛会为害，有了承袭制约才能正常生化，外现盛衰变化；如果为害则导致败乱，生化失常就会发生大病。
岐伯说：不在其位的叫邪气，在其位的叫正气，邪气致病变化剧烈，正气致病变化轻微。
黄帝说：什么叫“当位”？
岐伯说：木运临卯年，火运临午年，土运临四季（辰、戌、丑、未年），金运临酉年，水运临子年，这叫做“岁会”，是气运平和的表现。
黄帝说：不在其位是怎样的？
黄帝说：如果是土运之年，遇到太阴湿土司天；火运之年，遇到少阳相火或少阴君火司天；金运之年，遇到阳明燥金司天；木运之年，遇到厥阴风木司天；水运之年，遇到太阳寒水司天，这叫什么？
黄帝说：它们的贵贱程度如何？
岐伯说：天符如同执法者，岁位如同执行命令者，太一天符如同尊贵的人。
黄帝说：邪气侵袭人体时有什么不同？
岐伯说：侵犯执法者（天符），发病迅速且危险；侵犯执行令者（岁会），发病缓慢且持久；侵犯贵人（太一天符），发病暴急且致死。
黄帝说：位置的变动是怎样的？
岐伯说：君位臣则顺，臣位君则逆。逆则病近且危害迅速；顺则病远且危害轻微。这指的是二火（君火与相火）。
黄帝说：好。我希望了解步数是如何计算的？
岐伯说：所谓“步”，是六十度多一点，所以二十四步累积满一百刻就构成一日。
岐伯说：位置有终始，气有国中之分，上下不同，探求的方法也有差异。
黄帝说：如何探求？
岐伯说：天气始于甲，地气治于子，子甲相合，命名为立岁。谨慎地观察此时机，就可以预测气运的变化。
岐伯说：您问得太明白了！甲子年，初之气，天数从水下漏一刻开始，到八十七刻半结束；二之气，从八十七刻六分开始，到七十五刻结束；三之气，从七十六刻开始，到六十二刻半结束；四之气，从六十二刻六分开始，到五十刻结束；五之气，从五十一刻开始，到三十七刻半结束；六之气，从三十七刻六分开始，到二十五刻结束。这叫做“初六”，是天数的规律。
乙丑年，初之气，天数从二十六刻开始，到一十二刻半结束；二之气，从一十二刻六分开始，到水下百刻结束；三之气，从一刻开始，到八十七刻半结束；四之气，从八十七刻六分开始，到七十五刻结束；五之气，从七十六刻开始，到六十二刻半结束；六之气，从六十二刻六分开始，到五十刻结束。这叫做“六二”，是天数的规律。
丙寅年，初之气，天数从五十一刻开始，到三十七刻半结束；二之气，从三十七刻六分开始，到二十五刻结束；三之气，从二十六刻开始，到一十二刻半结束；四之气，从一十二刻六分开始，到水下百刻结束；五之气，从一刻开始，到八十七刻半结束；六之气，从八十七刻六分开始，到七十五刻结束。这叫做“六三”，是天数的规律。
丁卯年，初之气，天数从七十六刻开始，到六十二刻半结束；二之气，从六十二刻六分开始，到五十刻结束；三之气，从五十一刻开始，到三十七刻半结束；四之气，从三十七刻六分开始，到二十五刻结束；五之气，从二十六刻开始，到一十二刻半结束；六之气，从一十二刻六分开始，到水下百刻结束。这叫做“六四”，是天数的规律。
接着是戊辰年，初之气，又重新开始从一刻起算，总是这样循环不已，周而复始。
黄帝说：我希望了解每年的候气是怎样的？
岐伯说：您问得太详细了！太阳运行一周天，天气始于一刻；运行两周天，天气始于二十六刻；运行三周天，天气始于五十一刻；运行四周天，天气始于七十六刻；运行五周天，天气又复始于一刻，这叫做“一纪”。因此，寅、午、戌年的岁气相同，卯、未、亥年的岁气相同，辰、申、子年的岁气相同，巳、酉、丑年的岁气相同，循环往复，没有穷尽。
黄帝说：我希望了解它的应用。
岐伯说：谈论天，要探究其本源；谈论地，要探究其位置；谈论人，要探究气交之处。
黄帝说：什么叫气交？
岐伯说：上下之位，气交之中，是人居住的地方。所以说：天枢穴以上，由天气主司；天枢穴以下，由地气主司；气交之分，人气随之变化，万物由此生成。说的就是这个道理。
黄帝说：什么叫“国中”？
岐伯说：初气大约三十度多一点，中气也是同样的法则。
黄帝说：“国中”是什么意思？
岐伯说：是用来区分天地的。
黄帝说：我想听您说完。
岐伯说：初气属于地气，中气属于天气。
黄帝说：气的升降是怎样的？
岐伯说：气的升降，是天地相互作用的结果。
黄帝说：我想了解它的作用是怎样的？
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，变化由此产生。
黄帝说：好。寒湿相遇，燥热相邻，风火相值，其间有间隙吗？
岐伯说：气有胜复的变化，胜复的产生，有德、有化、有用、有变，有变则邪气居留其中。
黄帝说：什么叫邪气？
岐伯说：万物的生长依赖于化育，万物的极点归结于变化，变化相互迫近，是成败产生的根源。所以气有往复，作用有迟速，这四种因素的存在，导致了化与变，风的到来便是如此。
黄帝说：迟速往复是风产生的原因，进而导致化与变，所以是由于盛衰的变化罢了。成败隐伏于其中是怎么回事？
岐伯说：成败隐伏生于运动，运动不停止，变化就会产生。
黄帝说：有期限吗？
岐伯说：不生不化的状态，是静止的时期。
黄帝说：没有生化和变化吗？
岐伯说：如果出入功能废弃，神机就会灭失；如果升降功能停止，气立就会孤立危险。所以没有出入，就无法经历生长壮老已的过程；没有升降，就无法完成生长化收藏的过程。因此，升降出入，没有哪个器官是不具备的。所以器官是生化发生的场所，器官消散则形体分离，生化也就停止了。所以无不有出入，无不有升降。化有小大，期有近远，这四种因素贵在常守，违背常态灾害就会来到。所以说：无形体就没有祸患。说的就是这个道理。
黄帝说：好。有没有不生不化的事物呢？
岐伯说：您问得太透彻了！只有与大道契合的真人，才能达到这种境界。
黄帝说：好。
（以下为注音部分，略去翻译，仅保留原文结构示意）
天元纪大论：镌（子泉切）
五营运大论：凭（扶冰切）碍（音艾）...
六微旨大论：霪（音淫）...
Yellow Emperor asked: Alas, how profound is the Way of Heaven! It is like welcoming floating clouds or gazing into a deep abyss. Gazing into an abyss allows one to measure its depth, but welcoming floating clouds makes it impossible to know its limit. The Master has often spoken of carefully following the Way of Heaven. I have heard this and treasured it in my heart, yet privately I feel puzzled and do not understand what is meant. I wish the Master would speak freely and exhaustively explain these matters, so that they may never be extinguished and last for a long time without interruption. May I hear about the Way of Heaven?
Qibo bowed twice and replied: How clear your question regarding the Way of Heaven is! This refers to following the order of Heaven and the timing of the waxing and waning of the Six Qi.
The Emperor said: I wish to hear about the waxing and waning of the "Six-Six Segments" (the six periods of solar terms) of the Way of Heaven.
Qibo said: There are fixed positions above and below, and regulations on the left and right. Therefore, on the right of Shaoyang (Lesser Yang), Yangming (Greater Yang) governs; on the right of Yangming, Taiyang (Greater Yin) governs; on the right of Taiyang, Jueyin (Terminal Yin) governs; on the right of Jueyin, Shaoyin (Lesser Yin) governs; on the right of Shaoyin, Taiyin (Greater Yin) governs; and on the right of Taiyin, Shaoyang governs again. This is called the "Biao" (Mark/Manifestation) of the Qi, generally observed while facing south. Thus it is said: Following the order of Heaven and the timing of waxing and waning, moving the shadow to determine position, standing upright to await the arrival of the Qi. This is what is meant.
Above Shaoyang, Fire Qi governs, with Jueyin as its interior-exterior pair; Above Yangming, Dryness Qi governs, with Taiyin as its pair; Above Taiyang, Cold Qi governs, with Shaoyin as its pair; Above Jueyin, Wind Qi governs, with Shaoyang as its pair; Above Shaoyin, Heat Qi governs, with Taiyang as its pair; Above Taiyin, Dampness Qi governs, with Yangming as its pair. This is called the "Ben" (Root). Below the Root is the "Jian" (Seen/Intermediate) Qi; below the Jian Qi is the Biao Qi. Since the Ben and Biao differ, the corresponding phenomena vary.
The Emperor said: Sometimes the season arrives and the climate arrives; sometimes the season arrives but the climate does not; sometimes the season has not arrived but the climate does. What is the reason?
Qibo said: When the season arrives and the climate arrives, it is harmonious. When the season arrives but the climate does not, the incoming Qi is insufficient. When the season has not arrived but the climate does, the incoming Qi is excessive.
The Emperor said: What happens if the season arrives but the climate does not, or if the season has not arrived but the climate does?
Qibo said: Correspondence is smooth; non-correspondence is adverse. Adversity generates changes, and changes generate disease.
The Emperor said: Good. Please speak of correspondence.
Qibo said: The generation of things corresponds, and the pulse corresponds.
The Emperor said: Good. I wish to hear how geography responds to the positions of the Six Solar Terms.
Qibo said: To the right of Xianming (Equinox), is the position of Junfire (Monarch Fire); to the right of Junfire, retreating one step, Xiangfire (Minister Fire) governs; retreating another step, Earth Qi governs; retreating another step, Metal Qi governs; retreating another step, Water Qi governs; retreating another step, Wood Qi governs; retreating another step, Junfire governs again.
Below Xiangfire, Water Qi supports/restrains it; Below Water, Earth Qi supports/restrains it; Below Earth, Wind Qi supports/restrains it; Below Wind, Metal Qi supports/restrains it; Below Metal, Fire Qi supports/restrains it; Below Junfire, Yin Essence supports/restrains it.
The Emperor said: Why?
Qibo said: Excess causes harm; support and restraint allow for transformation and production. External manifestations show waxing and waning. Harm leads to disorder and failure, and abnormal transformation produces major disease.
The Emperor said: How are the waxing and waning?
Qibo said: If not in its proper position, it is pathogenic; if in its proper position, it is normal. Pathogenic changes are severe; normal changes are mild.
The Emperor said: What is "proper position"?
Qibo said: Wood Yun arriving at Mao year, Fire Yun arriving at Wu year, Earth Yun arriving at the four seasons (Chen, Xu, Chou, Wei years), Metal Yun arriving at You year, Water Yun arriving at Zi year. This is called "Suihui" (Year Meeting), indicating balanced Qi.
The Emperor said: What if not in position?
Qibo said: It does not meet the Suihui.
The Emperor said: In a year of Earth Yun, if Taiyin is seen above (Si Tian); in a year of Fire Yun, if Shaoyang or Shaoyin is seen above; in a year of Metal Yun, if Yangming is seen above; in a year of Wood Yun, if Jueyin is seen above; in a year of Water Yun, if Taiyang is seen above. What is this called?
Qibo said: This is "Tian Zhi Yu Hui" (Heaven's Meeting), so the *Tianyuan Ce* calls it "Tianfu" (Heavenly符/Symbol).
What is the combination of Tianfu and Suihui?
Qibo said: It is the meeting of "Taitian Tianfu" (Great Heavenly Symbol).
The Emperor said: How do their nobility and baseness compare?
Qibo said: Tianfu is like the Law Enforcement Officer; Suiwei is like the Order Executor; Taitian Tianfu is like the Noble Person.
The Emperor said: How does pathogenic Qi attack them?
Qibo said: Attacking the Law Enforcement Officer results in rapid and critical illness; attacking the Order Executor results in slow and persistent illness; attacking the Noble Person results in sudden death.
The Emperor said: How does the change of position work?
Qibo said: If Monarch occupies Minister's position, it is smooth; if Minister occupies Monarch's position, it is adverse. Adversity means the disease is near and harm is rapid; smoothness means the disease is distant and harm is mild. This refers to the Two Fires.
The Emperor said: Good. I wish to hear about the "Bu" (Steps).
Qibo said: A "Bu" is slightly more than sixty degrees. Thus, twenty-four Bu accumulate to one hundred Ke (water clock units) to form one day.
The Emperor said: How do the Six Qi correspond to the changes of the Five Elements?
Qibo said: Positions have beginnings and ends; Qi has divisions within the realm; above and below are different, so the method of inquiry differs.
The Emperor said: How to inquire?
Qibo said: Heavenly Qi begins with Jia, Earthly Qi governs with Zi. Zi and Jia combine to establish the Year. Carefully observe the time, and the Qi can be predicted.
The Emperor said: I wish to hear about each year, the beginning and end of the Six Qi, and their early or late arrival.
Qibo said: How clear your question is! In the year of Jiazi, the First Qi starts at 1 Ke under water, ending at 87.5 Ke; the Second Qi starts at 87.6 Ke, ending at 75 Ke; the Third Qi starts at 76 Ke, ending at 62.5 Ke; the Fourth Qi starts at 62.6 Ke, ending at 50 Ke; the Fifth Qi starts at 51 Ke, ending at 37.5 Ke; the Sixth Qi starts at 37.6 Ke, ending at 25 Ke. This is called "Chu Liu" (Initial Six), the number of Heaven.
In the year of Yichou, the First Qi starts at 26 Ke, ending at 12.5 Ke; the Second Qi starts at 12.6 Ke, ending at 100 Ke under water; the Third Qi starts at 1 Ke, ending at 87.5 Ke; the Fourth Qi starts at 87.6 Ke, ending at 75 Ke; the Fifth Qi starts at 76 Ke, ending at 62.5 Ke; the Sixth Qi starts at 62.6 Ke, ending at 50 Ke. This is called "Liu Er", the number of Heaven.
In the year of Bingyin, the First Qi starts at 51 Ke, ending at 37.5 Ke; the Second Qi starts at 37.6 Ke, ending at 25 Ke; the Third Qi starts at 26 Ke, ending at 12.5 Ke; the Fourth Qi starts at 12.6 Ke, ending at 100 Ke under water; the Fifth Qi starts at 1 Ke, ending at 87.5 Ke; the Sixth Qi starts at 87.6 Ke, ending at 75 Ke. This is called "Liu San", the number of Heaven.
In the year of Dingmao, the First Qi starts at 76 Ke, ending at 62.5 Ke; the Second Qi starts at 62.6 Ke, ending at 50 Ke; the Third Qi starts at 51 Ke, ending at 37.5 Ke; the Fourth Qi starts at 37.6 Ke, ending at 25 Ke; the Fifth Qi starts at 26 Ke, ending at 12.5 Ke; the Sixth Qi starts at 12.6 Ke, ending at 100 Ke under water. This is called "Liu Si", the number of Heaven.
Next is the year of Wuchen, where the First Qi restarts from 1 Ke, always continuing in this manner, cycling endlessly.
The Emperor said: I wish to hear about the annual Hou (observation).
Qibo said: How detailed your question is! When the Sun completes one circuit, Heavenly Qi starts at 1 Ke; when it completes two circuits, Heavenly Qi starts at 26 Ke; when it completes three circuits, Heavenly Qi starts at 51 Ke; when it completes four circuits, Heavenly Qi starts at 76 Ke; when it completes five circuits, Heavenly Qi restarts at 1 Ke. This is called one "Ji" (Cycle). Therefore, the Qi of Yin, Wu, and Xu years coincides; the Qi of Mao, Wei, and Hai years coincides; the Qi of Chen, Shen, and Zi years coincides; the Qi of Si, You, and Chou years coincides. It ends and begins again.
The Emperor said: I wish to hear about its application.
Qibo said: Speaking of Heaven, seek the Root; speaking of Earth, seek the Position; speaking of Humans, seek the Qi Intersection.
The Emperor said: What is Qi Intersection?
Qibo said: Between the positions above and below, in the middle of the Qi Intersection, humans reside. Thus it is said: Above Tianshu (CV25), Heavenly Qi governs; below Tianshu, Earthly Qi governs; at the division of Qi Intersection, Human Qi follows, and all things derive from it. This is what is meant.
The Emperor said: What is "Guozhong"?
Qibo said: Chu Qi is slightly more than thirty Du; Zhong Qi follows the same method.
The Emperor said: What is Guozhong?
Qibo said: It is used to divide Heaven and Earth.
The Emperor said: I wish to hear the conclusion.
Qibo said: Chu Qi belongs to Earthly Qi; Zhong Qi belongs to Heavenly Qi.
The Emperor said: How is the rising and falling?
Qibo said: The rising and falling of Qi is the mutual use of Heaven and Earth.
The Emperor said: I wish to hear about its function.
Qibo said: After rising comes falling; the faller is called Heaven. After falling comes rising; the riser is called Earth. Heavenly Qi descends, and Qi flows into Earth; Earthly Qi ascends, and Qi rises into Heaven. Thus high and low call to each other, rising and falling cause each other, and changes arise.
The Emperor said: Good. Do cold and damp meet, dryness and heat approach, wind and fire value each other, leaving gaps?
Qibo said: Qi has Sheng (Victory/Excess) and Fu (Rebound/Restoration). The production of Sheng and Fu involves De (Virtue), Hua (Transformation), Yong (Function), and Bian (Change). Change allows pathogenic Qi to reside.
The Emperor said: What is pathogenic Qi?
Qibo said: The generation of things follows transformation; the extreme of things results from change. The interplay of change and transformation is the source of success and failure. Thus Qi has return and advance, functions have slowness and speed. The existence of these four leads to transformation and change, which is the coming of Wind.
The Emperor said: Slowness, speed, return, and advance are the origin of Wind, leading to transformation and change, thus due to changes in waxing and waning. How do success and failure lie hidden within?
Qibo said: Success and failure lie hidden arising from movement. If movement does not cease, changes arise.
The Emperor said: Is there a period?
Qibo said: Non-generation and non-transformation is the period of stillness.
The Emperor said: Is there no generation and transformation?
Qibo said: If exit and entry are abolished, the Shen Ji (Spirit Mechanism) perishes; if rising and falling cease, the Qi Li (Qi Establishment) becomes isolated and dangerous. Therefore, without exit and entry, there is no growth, flourishing, maturity, decline, and death; without rising and falling, there is no growth, transformation, harvesting, and storage. Thus, rising, falling, exit, and entry exist in every vessel. Therefore, the vessel is the universe of generation and transformation. If the vessel scatters, it divides, and generation and transformation cease. Thus, nothing lacks exit and entry, nor rising and falling. Transformation varies in size, periods vary in length. These four factors must be constantly maintained; deviation from normal brings disaster. Thus it is said: Formless, no harm. This is what is meant.
The Emperor said: Good. Is there anything that does not generate or transform?
Qibo said: How thorough your question is! Only the True Person who agrees with the Dao can achieve this.
The Emperor said: Good.
*(Note: The final section contains phonetic annotations for difficult characters and is omitted from translation as per standard practice for glossarial notes.)*