五营运者，木火土金水，五运五行之气也。始则五气横天，而化五运五行，既则天地之大，人物之
众，皆本营运以化生。本经第五篇《阴阳应象大论》，为五营运之大纲，此则原其所始，而反复申明之。
黄帝坐明堂，始正天纲，临观八极，考建五常。
明堂，君臣一堂向明而治也。天纲，天文之大纲也。始正天纲，天道立矣。八极，皇极之八方也。
临观八极，地道立矣。五常，五伦之常理也。考建五常，人道立矣。史臣将述黄帝岐伯论天地阴阳
气运之理，而先记叙之。
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。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，金主乙虞，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？
帝引《气交变大论》之言，并《六节脏象大论》之言，及上编鬼臾区之言，而探阴阳相合之原也。《气
交变大论》云∶天地之动静，神明为之纪，阴阳之往复，寒暑彰其兆。帝引以问，盖欲详阴天地
动静之神明，阴阳升降之寒暑也。闻五运之数于夫子，五气各主岁也。六节脏象岐伯云∶五运相袭，而
皆治之，终期之日，周而复始也。首甲定运者，天有十日，日六竟而周甲，甲六复而终岁也。余
因论之者，《天元纪大论》，帝举五运相袭之言，与鬼臾区论五六相合之道，鬼臾区有甲己之岁，土
运主之云云，有子午之岁上见少阴云云。此帝复举鬼臾区之言，而言不合阴阳，谓五六之不相合，其故
何也？盖欲探其相合之原也。
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，
数之可于，推之可万。天地阴阳者，不以数推，以象之谓也。
可数及数之可十数之可千，俱上声，余皆如字。
天地之阴阳，不同于人中之阴阳。天地之阴阳，道也。人中之阴阳，数也。五气主岁，首甲定运，
阴阳相合者也。是明道也，此天地之阴阳也。若夫五行之数可数者，此人中之阴阳也。然以人中
阴阳之数，而合于天，则天人一理，所合数之可得者也。夫人中之阴阳者，数之可十，推之可百，数
之可千，推之可万，其数无穷。若天地之阴阳者，不以数推，而澹漠之初，仰观其象，但以象之谓也。
帝曰∶愿闻其所始也。
天地阴阳，不以数而以象，故愿闻其所始。
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
之气经于亢氐昴毕，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。
分俱去声。 音今，余篇同。
阴阳之始，本于太虚，故举《太始天元册》文而言其始也。轻清之气，上凝为天，轻清之中，复有丹
苍素玄之气，气色殊，而应化不同。故丹天之气，经于牛女戊分，牛女，癸度也，戊分，奎
壁之干度也。丹天之气，始经于此，此戊癸所以化火，而少阳相火，应丹天之左右也。 天之气，经于心尾
己分，心尾，甲度也，己分，角轸之巽度也。 天之气，始经于此，此甲己所以化土，而太阴湿
土，应 天之左右也。苍天之气，经于危室柳鬼，危室，壬度也，柳鬼，丁度也。苍天之气，始经于此，此丁
壬所以化木，而厥阴风木应苍天君之左右也。素天之气经于亢氐昴毕，亢氐乙度也，昴毕，庚度也。素天之气
始经于此，此乙庚所以化金，而阳明燥金应素天之左右也。玄天之气经于张翼娄胃，张翼丙度也，娄胃辛度
也。玄天之气始经于此，此丙辛所以化水，而太阳寒水应玄天之左右也。少阴君火，位极其尊，不司气化，故
不应也。所谓丹天戊分， 天己分者，戊为天门，犹干之奎壁，己为地户，犹翼之角轸。故奎壁角
轸，则天地之门户也。夫此气候之所始，而为道之所生，本于澹漠，生化无穷，不可不通也。
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？
阴阳之始既明，帝故善之。复举《天元纪大论》鬼臾区之言，而复问也。
岐伯曰∶所谓上下者，岁上下见，阴阳之所在也。
所谓上下者，司天在上，在泉在下。如少阴在上，则阳明在下；阳明在上，则少阴在下；太阴在上，则
太阳在下；太阳在上，则太阴在下；少阳在上，则厥阴在下；厥阴在上，则少阳在下。一岁之
中，上下可见，即阴阳之所在也。天地者，万物之上下，此之谓
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。所谓面北而命其位，言其见也。
此言在上之左右也。诸，犹凡也。所谓左右者，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。天体面南，人见
而定其位，所谓面北而命其左右之位，面北而言其在上之见也。
帝曰∶何谓下？
因上而探其下。
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。如厥阴司天在上，则少阳在下，少阳之左，阳明也，少阳之右，太阴也。少阴司
天在上，则阳明在下，阳明之左，太阳也，阳明之右，少阳也。太阴司天在上，则太阳在下，太阳之左，厥
阴也，太阳之右，阳明也。少阳司天在上，则厥阴在下，厥阴之左，少阴也，厥阴之右，太阳也。阳明司
天在上，则少阴在下，少阴之左，太阴也，少阴之右，厥阴也。太阳司天在上，则太阴在下，太阴之左，少
阳也，太阴之右，少阴也。地体面北，人定其位，所谓面南而命其左右之位，面南而言其在下之见也。左右
者，阴阳之道路，此之谓也。
上下相遘，寒暑相临，气相得则和，不相得则病。
上下相遘，天地之气相交也。寒暑相临，阴阳之气相加也。气相得则和，加临之气，与主时之气，
相为生旺则和。不相得则病，
加临之气，与主时之气，相为克贼则病。如子午少阴司天，阳明在泉，此主岁之气也。初之气厥阴风木，
二之气少阴君火，三之气太阴湿土，四之气少阳相火，五之气阳明燥金，终之气太阳寒水，此
主时之气也。如阳明在泉，则阳明之左太阳也。凡加临之客气起于在泉之左气，则太阳寒水加于初之气，
厥阴风木加于二之气，少阴君火加于三之气，以次相加，其中与主时之气生旺而相得，克贼而
不相得，可意会矣。
帝曰∶气相得而病者，何也？
六气加临，亦有相得而病者，故举以问。
岐伯曰∶以下临上，不当位也。
当去声，后同。
六气之中有二火，君火以明而在上，相火以位而在下。如卯酉阳明司天，则少阴在泉，少阴之左太阴
也。太阴湿土加于初之气厥阴风木，则少阳相火加于二气之少阴君火，以火加火，其气相得。
虽曰相得，以在下之火，加临于上，不当位也。《六微旨大论》曰∶君位臣则顺，臣位君则逆，此之谓也。
帝曰∶动静何如？
承上文以下临上之意，而问动静何如，谓天动地静，其加临何如也。
岐伯曰∶上者右行，下者左行，左右周天，余而复会也。
地体常静，承天气而营运。子午少阴司天者，从右行而交于丑未之太阴，则卯酉阳明在下者，从左行
而交于辰戌之太阳，是上者右行，下者左行，始于子而终于巳。六期环会，则左右周天，其后
复始于午而终于亥，则余而复会也。
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？
生，犹动也。《天元纪大论》鬼臾区曰，应地之气，静而守位。
帝引之以证岐伯下者左行之语，而愿闻地之所以动也。
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，犹言天动地静也。地虽静，而地之五行亦迁移环转，余而复会，故曰五行迁复。前篇
鬼臾区曰，臣斯十世。虽鬼臾区其十世以上，止占候其气而已，犹不能遍明其变化流行之理。
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。
《易》曰∶干道变化，变者化之渐，化者变之成。《易系》曰∶在天成象，在地成形。象者，日月星
辰之属；形者，山川动植之属。故夫变化之用，天垂象，地成形。天垂象，此七曜所以纬虚，言日月五
星，经纬于太虚也。地成行，此五行所以丽地，言天布五行，下丽于地，而生长化收藏也。五行丽地，故
地者所以载生成之形类也。七曜纬虚，故虚者所以列应天之精气也。形类精气之动，而形本乎
精，是精为根，而形为叶，犹根本之与枝叶也。但仰观其天象，天虽高远，理可知也，知天则知地矣。
帝曰∶地之为下否乎？
否，批，上声。
否，闭塞也。地气不升，天气不降，则闭塞不通，故问地之为下否乎？
岐伯曰∶地为人之下，太虚之中者也。
人戴天履地，故地为人之下，天覆于上，环绕地下，地在太虚之中者也。
帝曰∶冯乎？
冯，作凭。
凭，根据也。地为太虚之中，其有根据乎？
岐伯曰∶大气举之也。
天清于上，地宣于下，大气举之，则所凭者气也。
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，
故令虚而化生也。
统言之，则曰大气。析言之，则有燥暑风湿寒火六气，游行出入于地中，而化生万物也。燥暑风湿寒火，
在天无形之气也。干蒸动润坚温，在地有形之征也。故风寒之气，在于地下；燥热之气，
在于地上，湿土之气，在于地中；火热之气，游行其间。一岁之中，日月营运，一寒一暑。今风湿类乎寒，
燥火类乎暑，是寒暑六气入于地中，故令地在太虚之中，而化生万物也。由此而推之于人，肝肾
在下，即风寒在下也。肺心在上，即燥热在上也。脾位中央，即湿气在中也。三焦之气游行于上中下，即火
游行其间也。人居天地之中，而与天地相参也。
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。
此承上文之义而复言之。上文云，燥以干之，故燥胜则地干。暑以蒸之，故暑胜则地热，惟蒸也，故热。
风以动之，故风胜则地动。湿以润之，故湿胜则地泥，惟润也，故泥。寒以坚之，故寒胜则地
裂。裂，坚之极也。火以温之，故火胜则地固。固，牢实也。润则泥，温则固，理当然也。
帝曰∶天地之气，何以候之？
天地之气，何以候之于人。
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，五运六气也。胜复之作，淫胜郁复也。运气之变，发为民病，非诊候之可知也。故诊脉
之法曰∶天地之变，无以脉诊。即此天地之气，胜复之作，不形于诊之谓也。
帝曰∶间气何如？
间，去声。
岐伯曰∶随气所在，期于左右。
司天左右之气，在泉左右之气，谓之间气。如少阴司天，则左太阴右厥阴，谓之间气，而居乎上。
阳明在泉，则左太阳右少阳，
谓之间气，而居乎下。是随司天在泉之气，而期于左右也。
帝曰∶期之奈何？
期于左右，何以验之∶故问期之奈何。
岐伯曰∶从其气则和，违其气则病。
从，同也。违，逆也。从其气者，岁中主时之气，与加临之间气相同，如初之气厥阴风木，而丑
未之岁，厥阴风木加于初气，是从其气也。从则阴阳相合，故和。违其气者，主时之气，与加临之气
相逆，如初之气，厥阴风木，而卯酉之岁，太阴湿土加于初气，木刑其土，是违其气也。违则加临受制，故病。
不当其位者病。
不当其位，即上文云，以下临上，不当位也。如卯酉之岁，太阴湿土加于初气之厥阴风木，则少阳
相火加于二气之少阴君火，以下临上，不当其位，故病。
迭移其位者病。
迭，代也。间气加临其主时正位之气，代为移易，间气乘主，非其时而有其气，故病。
失守其位者危。
五运，是指木、火、土、金、水五行之气。起初，这五种气弥漫于天空，从而化生出五运和五行；随后，天地广阔，人物众多，都依据五运来化生万物。本经第五篇《阴阳应象大论》，是五运的大纲，本篇则是追溯其起源，并反复阐明这一道理。
黄帝坐在明堂（古代帝王宣明政教的地方），开始端正天道的纲纪，亲临观察八方极远之地，考察并确立五常（即仁、义、礼、智、信五种伦理常理）。
明堂，是君臣在一起面向光明治理天下的地方。天纲，是天文的总纲。开始端正天纲，天道就确立了。八极，是皇极的八个方位。亲临观察八方极远之地，地道就确立了。五常，是五伦的常理。考察并确立五常，人道就确立了。史官在将要叙述黄帝与岐伯讨论天地阴阳气运的道理之前，先进行记叙。
黄帝请教天师问道：经论说天地的动静，由神明作为纲纪；阴阳的升降，由寒暑显示出征兆。我从夫子那里听到了五运的数理，夫子所说的，正是五气各自主管一年的气候罢了。以甲年为首来确定运，我因此加以论述。
鬼臾区回答说：土运主管甲年和己年，金运主管乙年和庚年（原文“虞”通“庚”），水运主管丙年和辛年，木运主管丁年和壬年，火运主管戊年和癸年。子年和午年的上面，由少阴君火主管；丑年和未年的上面，由太阴湿土主管；寅年和申年的上面，由少阳相火主管；卯年和酉年的上面，由阳明燥金主管；辰年和戌年的上面，由太阳寒水主管；巳年和亥年的上面，由厥阴风木主管。这与阴阳配合的道理不合，其中的原因是什么呢？
黄帝引用《气交变大论》中的话，以及《六节脏象大论》中的话，还有上文鬼臾区的话，来探究阴阳相互结合的本源。《气交变大论》说：天地的动静，由神明作为纲纪；阴阳的往复，由寒暑显示出征兆。黄帝引用这些话来提问，是想详细探究天地动静的神明，以及阴阳升降所对应的寒暑现象。从夫子那里听到五运的数理，是指五气各自主管一年。《六节脏象大论》中岐伯说：五运依次相承，都主治相应的脏腑，到一个周期结束的日子，又周而复始。所谓“首甲定运”，是说天有十个天干，日干运行六个循环就完成一个甲子，甲干重复出现就终结了一年。所谓“余因论之”，是指《天元纪大论》中，黄帝列举五运依次相承的话，与鬼臾区讨论五六相合的道理。鬼臾区曾说甲己之年，土运主事等等；又说子午之年，上面见到少阴等等。这里黄帝再次引用鬼臾区的话，说这与阴阳不合，意思是五与六不相合，其中的原因是什么呢？大概是想要探究它们相合的本源。
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；然而其所相合之处，通过数是可以推算出来的。至于阴阳，推演起来可以是十，再推演可以是百，再推演可以是千，再推演可以是万。天地的阴阳，不能用数来推演，而是通过观察其形象来认识的。
“可数”及“数之可十”、“数之可千”中的“数”字均读上声，其余如原字读音。
天地的阴阳，不同于人中的阴阳。天地的阴阳，属于“道”的范畴；人中的阴阳，属于“数”的范畴。五气主管岁运，以甲为首确定运，这是阴阳相合的表现。这是明白的道理，这就是天地的阴阳。至于那些可以用数计算的五行之数，这是人中的阴阳。然而，用人中阴阳的数去契合天道，那么天人是一理的，所相合的数是可以推算出来的。至于人中的阴阳，其数可以推到十，推演可以到百，推到千，推演可以到万，其数是无穷无尽的。至于天地的阴阳，不用数来推演，而是在混沌初开之时，抬头观察其形象，只是通过形象来认识它罢了。
黄帝说：希望听听五运产生的本源。
因为天地阴阳不以数而以象来体现，所以希望了解其起始。
岐伯回答说：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、女宿和奎壁二宿所在的戊分区域。苍天之气经过心宿、尾宿和角轸二宿所在的己分区域。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。所谓戊分和己分，是指奎壁二宿和角轸二宿，这是天地的门户。凡候察气候的开始，就是道的产生之处，不可不通晓。
“分”字均读去声。“今”音同“金”，其他篇章相同。
阴阳的起始，源于太虚，所以引用《太始天元册》的文辞来说明其起始。轻清之气上升凝结为天，在轻清之中，又有丹、苍、素、玄等不同颜色的气，气色不同，感应化生的作用也不同。所以丹天之气，经过牛宿、女宿所在的癸度，以及奎壁二宿所在的戊分。丹天之气从此处开始经过，这就是为什么戊癸之年化生火运，而少阳相火对应丹天之气的左右方。苍天之气，经过心宿、尾宿所在的甲度，以及角轸二宿所在的己分。苍天之气从此处开始经过，这就是为什么甲己之年化生土运，而太阴湿土对应苍天之气左右的方。苍天之气，经过危宿、室宿所在的壬度，以及柳宿、鬼宿所在的丁度。苍天之气从此处开始经过，这就是为什么丁壬之年化生木运，而厥阴风木对应苍天君火左右的方。素天之气经过亢宿、氐宿所在的乙度，以及昴宿、毕宿所在的庚度。素天之气从此处开始经过，这就是为什么乙庚之年化生金运，而阳明燥金对应素天之气的左右方。玄天之气经过张宿、翼宿所在的丙度，以及娄宿、胃宿所在的辛度。玄天之气从此处开始经过，这就是为什么丙辛之年化生水运，而太阳寒水对应玄天之气的左右方。少阴君火地位极其尊贵，不主持气化，所以不对应具体的方位。所谓丹天对应的戊分，苍天对应的己分，戊是天门，就像乾卦对应的奎壁二宿；己是地户，就像翼宿对应的角轸二宿。所以奎壁二宿和角轸二宿，就是天地的门户。这些气候的起始，就是道的产生，本源于混沌，生化无穷，不可不通晓。
黄帝说：好。经论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？
既然阴阳的起始已经阐明，黄帝对此表示赞许。又引用《天元纪大论》中鬼臾区的话，进而发问。
岐伯回答说：所谓上下，是指每年司天之气在上，在泉之气在下，也就是阴阳所在的位置。
所谓上下，司天之气在上，在泉之气在下。例如少阴君火在上，则阳明燥金在下；阳明燥金在上，则少阴君火在下；太阴湿土在上，则太阳寒水在下；太阳寒水在上，则太阴湿土在下；少阳相火在上，则厥阴风木在下；厥阴风木在上，则少阳相火在下。一年之中，上下可见，这就是阴阳所在的位置。天地是万物的上下，说的就是这个意思。
所谓左右，凡是见到厥阴风木在上，左边是少阴君火，右边是太阳寒水；见到少阴君火在上，左边是太阴湿土，右边是厥阴风木；见到太阴湿土在上，左边是少阳相火，右边是少阴君火；见到少阳相火在上，左边是阳明燥金，右边是太阴湿土；见到阳明燥金在上，左边是太阳寒水，右边是少阳相火；见到太阳寒水在上，左边是厥阴风木，右边是阳明燥金。所谓“面北而命其位”，是指面向北方来确定位置，说的是司天之气在上的情况。
这是在说明在上的左右方位。诸，相当于“凡”。所谓左右，凡是见到厥阴风木在上，则少阴君火在左，太阳寒水在右；见到少阴君火在上，则太阴湿土在左，厥阴风木在右；见到太阴湿土在上，则少阳相火在左，少阴君火在右；见到少阳相火在上，则阳明燥金在左，太阴湿土在右；见到阳明燥金在上，则太阳寒水在左，少阳相火在右；见到太阳寒水在上，则厥阴风木在左，阳明燥金在右。天体面向南方，人根据这个来确定位置，所谓面向北方来确定左右的位置，面向北方来说明在上的显现。
黄帝说：什么是下？
顺着上面的内容来探究下面的情况。
岐伯回答说：厥阴风木在上，则少阳相火在下，左边是阳明燥金，右边是太阴湿土；少阴君火在上，则阳明燥金在下，左边是太阳寒水，右边是少阳相火；太阴湿土在上，则太阳寒水在下，左边是厥阴风木，右边是阳明燥金；少阳相火在上，则厥阴风木在下，左边是少阴君火，右边是太阳寒水；阳明燥金在上，则少阴君火在下，左边是太阴湿土，右边是厥阴风木；太阳寒水在上，则太阴湿土在下，左边是少阳相火，右边是少阴君火。所谓“面南而命其位”，是指面向南方来确定位置，说的是在泉之气在下的情况。
这是在说明在下的左右方位。例如厥阴风木司天在上，则少阳相火在泉在下，少阳相火的左边是阳明燥金，右边是太阴湿土。少阴君火司天在上，则阳明燥金在泉在下，阳明燥金的左边是太阳寒水，右边是少阳相火。太阴湿土司天在上，则太阳寒水在泉在下，太阳寒水的左边是厥阴风木，右边是阳明燥金。少阳相火司天在上，则厥阴风木在泉在下，厥阴风木的左边是少阴君火，右边是太阳寒水。阳明燥金司天在上，则少阴君火在泉在下，少阴君火的左边是太阴湿土，右边是厥阴风木。太阳寒水司天在上，则太阴湿土在泉在下，太阴湿土的左边是少阳相火，右边是少阴君火。地体面向北方，人确定其位置，所谓面向南方来确定左右的位置，面向南方来说明在下的显现。左右，是阴阳的道路，说的就是这个意思。
上下之气相遇，寒暑之气相叠加，气机相得则和谐，不相得则生病。
上下相遇，是天地之气相交。寒暑相加，是阴阳之气相叠加。气机相得则和谐，指加临之气与主时之气，相生旺则和谐。不相得则生病，指加临之气与主时之气，相克贼则生病。例如子午年，少阴君火司天，阳明燥金在泉，这是主管岁运的气。初之气为厥阴风木，二之气为少阴君火，三之气为太阴湿土，四之气为少阳相火，五之气为阳明燥金，终之气为太阳寒水，这是主管时令的气。如果在泉之气是阳明燥金，则阳明燥金的左边是太阳寒水。凡是加临的客气起于在泉之气的左方，则太阳寒水加临于初之气，厥阴风木加临于二之气，少阴君火加临于三之气，依次相加，其中与主时之气相生旺而相得，或相克贼而不相得，可以意会了。
黄帝说：气机相得却生病，是什么原因？
六气加临，也有相得却生病的情况，所以举出来询问。
岐伯回答说：这是因为以下位之气加临于上位之气，位置不当。
“当”字读去声，后文同。
六气中有两种火，君火以光明为主而在上，相火以位置为主而在下。例如卯酉年，阳明燥金司天，则少阴君火在泉，少阴君火的左边是太阴湿土。太阴湿土加临于初之气的厥阴风木，则少阳相火加临于二之气的少阴君火，以火加火，气机看似相得。虽然说是相得，但因为是下方的火加临于上方，位置不当。《六微旨大论》说：君位臣则顺，臣位君则逆，说的就是这个意思。
黄帝说：动静是怎样的？
承接上文“以下临上”的意思，询问动静是怎样的，意思是天动地静，其加临情况如何。
岐伯回答说：上方的气向右运行，下方的气向左运行，左右环绕一周天，剩余的部分又会合。
地体通常静止，承受天气而营运。子午年少阴君火司天，从右方运行而交会于丑未年的太阴湿土，则卯酉年阳明燥金在下方，从左方运行而交会于辰戌年的太阳寒水，这就是上方之气向右运行，下方之气向左运行，始于子终于巳。六个周期环会，则左右环绕一周天，其后又始于午终于亥，则剩余的部分又会合。
黄帝说：我听说鬼臾区说：对应地的是静止的。现在先生您却说下方的气向左运行，不知道这是什么意思，希望听听它是如何产生的？
“生”，相当于“动”。《天元纪大论》中鬼臾区说，对应地的气，静止而守位。
黄帝引用这话来印证岐伯关于下方之气向左运行的说法，并希望了解地之所以运动的原因。
岐伯回答说：天地的动静，五行的迁移往复，即使是鬼臾区只观察其上的气象，也不能完全阐明。
天地的动静，就是说天动地静。地虽然静止，但地上的五行也迁移环转，剩余部分又会合，所以说五行迁复。前篇鬼臾区说，我家世代十代。即使是鬼臾区在其十世以上，也只是占候气象而已，还不能完全阐明其变化流行的道理。
变化的功用，天垂示形象，地形成形体，日月五星经纬于虚空，五行附着于大地。地，是用来承载生成有形类事物的。虚空，是用来陈列对应天的精气的。形与精的运动，就像根本与枝叶的关系，抬头观察其形象，虽然遥远也可以知晓。
《易经》说：天道变化，变是化的渐进，化是变的完成。《易系辞》说：在天成象，在地成形。象，是指日月星辰之类；形，是指山川动植物之类。所以变化的功用，天垂示形象，地形成形体。天垂示形象，所以日月五星经纬于太虚，意思是日月五星在太空中经纬运行。地形成形体，所以五行附着于大地，意思是天布散五行，下附于地，而产生生长化收藏。五行附着于大地，所以地是用来承载生成有形类事物的。日月五星经纬于虚空，所以虚空是用来陈列对应天的精气的。形类与精气的运动，形基于精，所以精是根，形是叶，就像根本与枝叶的关系。只要抬头观察天象，天虽然高远，道理可知，知天也就知地了。
黄帝说：地作为下方，是闭塞的吗？
“否”，音同“批”，读上声。
否，意为闭塞。地气不升，天气不降，就会闭塞不通，所以问地作为下方是否是闭塞的？
岐伯回答说：地在人的脚下，是在太虚之中的。
人头顶天脚踏地，所以地在人的脚下，天覆盖在上面，环绕地下，地是在太虚之中的。
黄帝说：依靠什么存在？
“冯”，通“凭”。
凭，依据。地处于太虚之中，它有依据吗？
岐伯回答说：大气托举着它。
天清在上，地宣在下，大气托举着它，那么所凭借的就是气。
燥气使地面干燥，暑气使地面蒸热，风气使地面动摇，湿气使地面湿润，寒气使地面坚硬，火气使地面温暖。所以风寒之气在下，燥热之气在上，湿气在中，火气游行其间。寒暑六气进入，所以使虚空化生万物。
统而言之，叫做大氣。分析而言，则有燥、暑、风、湿、寒、火六气，游行出入于地中，从而化生万物。燥、暑、风、湿、寒、火，是在天无形的气。干、蒸、动、润、坚、温，是在地有形征象。所以风寒之气，在于地下；燥热之气，在于地上；湿土之气，在于地中；火热之气，游行其间。一年之中，日月营运，一寒一暑。如今风湿类似寒，燥火类似暑，是寒暑六气进入地中，所以使地处于太虚之中，而化生万物。由此推之于人，肝肾在下，就是风寒在下；肺心在上，就是燥热在上；脾位于中央，就是湿气在中；三焦之气游行于上中下，就是火游行其间。人处于天地之中，与天地相参验。
所以燥胜则地面干燥，暑胜则地面炎热，风胜则地面动摇，湿胜则地面泥泞，寒胜则地面开裂，火胜则地面坚固了。
这是承接上文的意思再次阐述。上文说，燥使干燥，所以燥胜则地面干燥。暑使蒸热，所以暑胜则地面炎热，因为是蒸，所以热。风使动摇，所以风胜则地面动摇。湿使湿润，所以湿胜则地面泥泞，因为是润，所以泥。寒使坚硬，所以寒胜则地面开裂。裂，是坚硬的极致。火使温暖，所以火胜则地面坚固。固，是牢实。润则泥，温则固，道理当然是这样。
黄帝说：天地之气，如何候察？
天地之气，如何在人身上候察。
岐伯回答说：天地之气的胜复变化，不表现在脉诊上。《脉法》说：天地的变化，无法用脉诊来判断，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。运气变化，引发民病，不是通过诊候就能知道的。所以诊脉的方法说：天地的变化，无法用脉诊来判断。即此天地之气，胜复的变化，不表现在脉诊上的意思。
黄帝说：间气是怎样的？
“间”读去声。
岐伯回答说：随着气所在的位置，期待于左右。
司天的左右之气，在泉的左右之气，称为间气。例如少阴君火司天，则左边太阴湿土，右边厥阴风木，称为间气，居于上。阳明燥金在泉，则左边太阳寒水，右边少阳相火，称为间气，居于下。这是随着司天在泉之气，而期待于左右。
黄帝说：如何期待？
期待于左右，如何验证？所以问如何期待。
岐伯回答说：顺从其气则和谐，违背其气则生病。
从，相同。违，逆反。顺从其气，是指岁中主时之气，与加临的间气相同，例如初之气为厥阴风木，而丑未年，厥阴风木加临于初气，这是顺从其气。顺则阴阳相合，所以和谐。违背其气，是指主时之气，与加临之气相逆，例如初之气为厥阴风木，而卯酉年，太阴湿土加临于初气，木克土，这是违背其气。违则加临受制，所以生病。
位置不当则生病。
位置不当，即上文所说，以下位之气加临于上位之气，位置不当。例如卯酉年，太阴湿土加临于初气的厥阴风木，则少阳相火加临于二气的少阴君火，以下临上，位置不当，所以生病。
交替移位则生病。
迭，替代。间气加临其主时正位之气，代为移易，间气乘袭主气，非其时而有其气，所以生病。
失守其位者危险。
The Five Movements (Wu Yun) refer to the Qi of Wood, Fire, Earth, Metal, and Water. Initially, these five Qi permeate the sky, thereby transforming into the Five Movements and the Five Elements (Wood, Fire, Earth, Metal, Water). Subsequently, given the vastness of heaven and earth and the multitude of beings, all are generated and transformed based on the Five Movements. Chapter 5 of this classic, "Da Lun on Yin and Yang Corresponding to Phenomena" (Yin Yang Ying Xiang Da Lun), serves as the general outline for the Five Movements; this chapter traces their origin and repeatedly elucidates this principle.
Yellow Emperor sat in the Ming Tang (an ancient hall where rulers proclaimed policies and observed astronomy), began to rectify the Great Norm of Heaven (Tian Gang), personally observed the eight extreme directions, and examined and established the Five Constants (Wu Chang, referring to the ethical constants of Benevolence, Righteousness, Propriety, Wisdom, and Faithfulness).
The Ming Tang is a place where ruler and ministers govern together facing the light. The Great Norm of Heaven refers to the general principles of astronomy. By rectifying the Great Norm of Heaven, the Way of Heaven was established. The Eight Extremes refer to the eight directions of the Imperial Norm. By observing the Eight Extremes, the Way of Earth was established. The Five Constants refer to the enduring principles of human relations. By examining and establishing the Five Constants, the Way of Humanity was established. Before narrating the discussion between Yellow Emperor and Qibo on the principles of Yin-Yang and Qi-Movement of heaven and earth, the historian first records the setting.
Yellow Emperor asked the Heavenly Master: "The classics state that the movement and stillness of heaven and earth are governed by the Divine Spirit (Shen Ming); the ascent and descent of Yin and Yang are manifested by cold and heat. I have heard from my teacher about the numerical calculations of the Five Movements. What he said was merely that each of the Five Qi presides over a year. Starting with Jia to determine the Movement, I therefore discuss it."
Gui Yūqū replied: "Earth Movement presides over years ending in Jia and Ji; Metal Movement presides over years ending in Yi and Geng; Water Movement presides over years ending in Bing and Xin; Wood Movement presides over years ending in Ding and Ren; Fire Movement presides over years ending in Wu and Gui. Above the years of Zi and Wu, Shaoyin (Lesser Yin) presides; above the years of Chou and Wei, Taiyin (Greater Yin) presides; above the years of Yin and Shen, Shaoyang (Lesser Yang) presides; above the years of Mao and You, Yangming (Bright Yang) presides; above the years of Chen and Xu, Taiyang (Greater Yang) presides; above the years of Si and Hai, Jueyin (Terminal Yin) presides. This does not conform to the principle of Yin-Yang harmony. What is the reason?"
Yellow Emperor cited statements from "Da Lun on the Great Change of Qi Intersection" (Qi Jiao Bian Da Lun) and "Da Lun on the Six Sections and Viscera Manifestations" (Liu Jie Zang Xiang Da Lun), as well as the words of Gui Yūqū mentioned earlier, to explore the origin of Yin-Yang interconnection. "Da Lun on the Great Change of Qi Intersection" states: "The movement and stillness of heaven and earth are governed by the Divine Spirit; the recurrence of Yin and Yang is manifested by cold and heat." Yellow Emperor cited this to inquire, wishing to detail the Divine Spirit behind the movement and stillness of heaven and earth, and the cold and heat corresponding to the ascent and descent of Yin and Yang. Hearing about the numbers of the Five Movements from the teacher refers to each of the Five Qi presiding over a year. In "Da Lun on the Six Sections," Qibo stated: "The Five Movements succeed one another and govern accordingly; at the end of the cycle, they start again." "Starting with Jia to determine the Movement" means that there are ten Heavenly Stems; after six cycles of days, a Jia-Zi cycle is completed, and when Jia repeats, a year ends. "I therefore discuss it" refers to "Da Lun on the Great Origin of Heaven and Numbers" (Tian Yuan Ji Da Lun), where Yellow Emperor listed the succession of the Five Movements and discussed with Gui Yūqū the way of combining five and six. Gui Yūqū had said that in years of Jia and Ji, Earth Movement presides, etc., and that in years of Zi and Wu, Shaoyin appears above, etc. Here, Yellow Emperor reiterates Gui Yūqū's words, stating that this seems inconsistent with Yin-Yang, meaning that five and six do not combine. He asks for the reason, intending to explore the origin of their combination.
Qibo replied: "This is a clear principle, referring to the Yin and Yang of heaven and earth. Things that can be counted belong to the Yin and Yang within humanity; however, their point of convergence can be calculated through numbers. As for Yin and Yang, they can be multiplied by ten, then by a hundred, by a thousand, and by ten thousand. The Yin and Yang of heaven and earth cannot be deduced by numbers alone but must be understood through their phenomena (Xiang)."
"The term 'countable' and 'numbers can reach ten' and 'numbers can reach a thousand' are pronounced with the rising tone; others are read as written."
The Yin and Yang of heaven and earth differ from those within humanity. The Yin and Yang of heaven and earth belong to the Dao (Way/Principle); the Yin and Yang within humanity belong to Shu (Numbers/Calculation). When the Five Qi preside over the annual movements, starting with Jia to determine the Movement, it represents the harmony of Yin and Yang. This is a clear principle, which is the Yin and Yang of heaven and earth. As for the numbers of the Five Elements that can be counted, these are the Yin and Yang within humanity. However, by aligning the numbers of human Yin and Yang with Heaven, Heaven and Man share the same principle, and the converging numbers can be derived. The Yin and Yang within humanity: their numbers can extend to ten, deduce to a hundred, to a thousand, and to ten thousand, infinite in number. But the Yin and Yang of heaven and earth are not deduced by numbers; rather, in the beginning of chaos, by looking up at their phenomena, we understand them simply through their images.
Yellow Emperor said: "I wish to hear about their origin."
Since the Yin and Yang of heaven and earth are understood through phenomena rather than numbers, he wished to know their beginning.
Qibo replied: "Your question is profound! I have reviewed the text of the 'Tai Shi Tian Yuan Ce' (Record of the Great Beginning and Heavenly Origin). The Red Qi (Dan Tian Zhi Qi) passes through Niu and Nu constellations and the Wu sector. The Green/Cyan Qi (Cang Tian Zhi Qi) passes through Xin and Wei constellations and the Ji sector. The Azure Qi (Cang Tian Zhi Qi - note: context implies distinct celestial qi) passes through Wei, Shi, Liu, and Gui constellations. The White Qi (Su Tian Zhi Qi) passes through Kang, Di, Mao, and Bi constellations. The Black Qi (Xuan Tian Zhi Qi) passes through Zhang, Yi, Lou, and Wei constellations. The so-called Wu and Ji sectors refer to Kui/Bi and Jiao/Zhen constellations, which are the gates of heaven and earth. The beginning of observation is the birth of the Dao; one must thoroughly understand this."
"The character 'Fen' is pronounced with the departing tone. 'Jin' sounds like 'Jin'; same for other chapters."
The beginning of Yin and Yang stems from the Great Void (Tai Xu). Thus, citing the 'Tai Shi Tian Yuan Ce', we explain its origin. Light and pure Qi rises to form Heaven. Within this light purity, there are Red, Cyan, White, and Black Qi. Their colors differ, and their transformative responses vary. Therefore, the Red Qi passes through Niu and Nu (Gui degree) and Kui/Bi (Wu sector). The Red Qi begins passing here; thus, in Wu and Gui years, Fire is transformed, and Shaoyang Ministerial Fire corresponds to the left and right of Red Qi. The Green Qi passes through Xin and Wei (Jia degree) and Jiao/Zhen (Ji sector). The Green Qi begins passing here; thus, in Jia and Ji years, Earth is transformed, and Taiyin Damp Earth corresponds to the left and right of Green Qi. The Azure Qi passes through Wei and Shi (Ren degree) and Liu and Gui (Ding degree). The Azure Qi begins passing here; thus, in Ding and Ren years, Wood is transformed, and Jueyin Wind Wood corresponds to the left and right of Azure Qi Lord Fire. The White Qi passes through Kang and Di (Yi degree) and Mao and Bi (Geng degree). The White Qi begins passing here; thus, in Yi and Geng years, Metal is transformed, and Yangming Dry Metal corresponds to the left and right of White Qi. The Black Qi passes through Zhang and Yi (Bing degree) and Lou and Wei (Xin degree). The Black Qi begins passing here; thus, in Bing and Xin years, Water is transformed, and Taiyang Cold Water corresponds to the left and right of Black Qi. Shaoyin Lord Fire holds a position of supreme honor and does not govern Qi transformation; therefore, it does not correspond to a specific direction. The so-called Red Qi corresponds to the Wu sector, and Green Qi corresponds to the Ji sector. Wu is the Gate of Heaven, akin to Kui and Bi of Qian; Ji is the Door of Earth, akin to Jiao and Zhen of Yi. Thus, Kui, Bi, Jiao, and Zhen are the gates of heaven and earth. The beginning of these climatic conditions is the birth of the Dao, originating from the void, with endless generation and transformation; this must be thoroughly understood.
Yellow Emperor said: "Excellent. The classics state that Heaven and Earth are the upper and lower of all things, and Left and Right are the pathways of Yin and Yang. I do not understand what this means."
Having clarified the origin of Yin and Yang, Yellow Emperor praised this and reiterated the words of Gui Yūqū from "Da Lun on the Great Origin of Heaven and Numbers" to ask further.
Qibo replied: "By 'upper and lower,' it refers to the Sui Shang (Annual Upper) and Sui Xia (Annual Lower) appearing, which are the locations of Yin and Yang."
By "upper and lower," Sitian (Presiding Heaven) is above, and Zaiquan (In-spring) is below. For example, if Shaoyin is above, then Yangming is below; if Yangming is above, then Shaoyin is below; if Taiyin is above, then Taiyang is below; if Taiyang is above, then Taiyin is below; if Shaoyang is above, then Jueyin is below; if Jueyin is above, then Shaoyang is below. Throughout the year, the upper and lower are visible, representing the location of Yin and Yang. "Heaven and Earth are the upper and lower of all things" refers to this.
By "left and right," whenever Jueyin is seen above, Shaoyin is on the left and Taiyang is on the right; whenever Shaoyin is seen above, Taiyin is on the left and Jueyin is on the right; whenever Taiyin is seen above, Shaoyang is on the left and Shaoyin is on the right; whenever Shaoyang is seen above, Yangming is on the left and Taiyin is on the right; whenever Yangming is seen above, Taiyang is on the left and Shaoyang is on the right; whenever Taiyang is seen above, Jueyin is on the left and Yangming is on the right. The phrase "facing north to assign positions" means determining the position while facing north, describing the appearance of the upper (Sitian).
This describes the left and right positions above. "Zhu" means "all" or "generally." Regarding "left and right": generally, if Jueyin is above, Shaoyin is on the left and Taiyang is on the right; if Shaoyin is above, Taiyin is on the left and Jueyin is on the right; if Taiyin is above, Shaoyang is on the left and Shaoyin is on the right; if Shaoyang is above, Yangming is on the left and Taiyin is on the right; if Yangming is above, Taiyang is on the left and Shaoyang is on the right; if Taiyang is above, Jueyin is on the left and Yangming is on the right. The celestial sphere faces south, and humans determine positions based on this. "Facing north to assign left and right positions" means facing north to describe the appearance of the upper.
Yellow Emperor said: "What is 'lower'?"
Proceeding from the upper to explore the lower.
Qibo replied: "If Jueyin is above, then Shaoyang is below, with Yangming on the left and Taiyin on the right; if Shaoyin is above, then Yangming is below, with Taiyang on the left and Shaoyang on the right; if Taiyin is above, then Taiyang is below, with Jueyin on the left and Yangming on the right; if Shaoyang is above, then Jueyin is below, with Shaoyin on the left and Taiyang on the right; if Yangming is above, then Shaoyin is below, with Taiyin on the left and Jueyin on the right; if Taiyang is above, then Taiyin is below, with Shaoyang on the left and Shaoyin on the right. The phrase 'facing south to assign positions' means determining the position while facing south, describing the appearance of the lower."
This describes the left and right positions below. For instance, if Jueyin presides over Heaven above, then Shaoyang is below; to the left of Shaoyang is Yangming, and to the right is Taiyin. If Shaoyin presides over Heaven above, then Yangming is below; to the left of Yangming is Taiyang, and to the right is Shaoyang. If Taiyin presides over Heaven above, then Taiyang is below; to the left of Taiyang is Jueyin, and to the right is Yangming. If Shaoyang presides over Heaven above, then Jueyin is below; to the left of Jueyin is Shaoyin, and to the right is Taiyang. If Yangming presides over Heaven above, then Shaoyin is below; to the left of Shaoyin is Taiyin, and to the right is Jueyin. If Taiyang presides over Heaven above, then Taiyin is below; to the left of Taiyin is Shaoyang, and to the right is Shaoyin. The terrestrial body faces north, and humans determine its position. "Facing south to assign left and right positions" means facing south to describe the appearance of the lower. "Left and Right are the pathways of Yin and Yang" refers to this.
When upper and lower meet, and cold and heat overlap, if the Qi are harmonious (Xiang De), there is peace; if not, disease occurs.
"Upper and lower meeting" refers to the intersection of Heaven and Earth Qi. "Cold and heat overlapping" refers to the addition of Yin and Yang Qi. "Qi are harmonious" means the added Qi and the ruling seasonal Qi generate and prosper each other, resulting in harmony. "Not harmonious leads to disease" means the added Qi and the ruling seasonal Qi clash and harm each other, leading to disease. For example, in Zi and Wu years, Shaoyin presides over Heaven and Yangming resides in Spring; this is the ruling annual Qi. The First Qi is Jueyin Wind Wood, Second Qi is Shaoyin Lord Fire, Third Qi is Taiyin Damp Earth, Fourth Qi is Shaoyang Ministerial Fire, Fifth Qi is Yangming Dry Metal, and Final Qi is Taiyang Cold Water; this is the ruling seasonal Qi. If Yangming resides in Spring, then Taiyang is to the left of Yangming. All added Guest Qi (Ke Qi) originates from the left of the Residing Spring Qi. Thus, Taiyang Cold Water adds to the First Qi, Jueyin Wind Wood adds to the Second Qi, Shaoyin Lord Fire adds to the Third Qi, and so on. Among these, some generate and prosper the ruling seasonal Qi (harmonious), while others clash and harm (not harmonious); this can be inferred.
Yellow Emperor said: "Why does disease occur when the Qi are harmonious?"
Even with the addition of the Six Qi, there are cases where they are harmonious yet disease occurs; hence, this question is raised.
Qibo replied: "Because the lower Qi adds upon the upper Qi, occupying an improper position."
"Dang" is pronounced with the departing tone, same as later instances.
Among the Six Qi, there are two Fires: Lord Fire (Jun Huo) governs by brightness and is above; Ministerial Fire (Xiang Huo) governs by position and is below. For example, in Mao and You years, Yangming presides over Heaven, so Shaoyin resides in Spring. To the left of Shaoyin is Taiyin. Taiyin Damp Earth adds to the First Qi of Jueyin Wind Wood, and Shaoyang Ministerial Fire adds to the Second Qi of Shaoyin Lord Fire. Fire adding to fire seems harmonious. Although called harmonious, because the lower Fire adds upon the upper, the position is improper. "Da Lun on the Six Micro Principles" states: "When the minister occupies the lord's position, it is compliant; when the lord occupies the minister's position, it is rebellious." This refers to such cases.
Yellow Emperor said: "What about movement and stillness?"
Continuing the meaning of "lower adding upon upper," he asked about movement and stillness, inquiring how Heaven moves and Earth remains still regarding the additions.
Qibo replied: "The upper moves to the right, the lower moves to the left. Circling the heavens left and right, the remainder meets again."
The Earth is usually still, carrying out operations under the influence of Heaven's Qi. In Zi and Wu years, when Shaoyin presides over Heaven, it moves from the right to intersect with Taiyin in Chou and Wei years. Then, in Mao and You years, when Yangming is below, it moves from the left to intersect with Taiyang in Chen and Xu years. This is "the upper moves right, the lower moves left," starting from Zi and ending at Si. After six cycles of convergence, circling left and right around the heavens, it subsequently starts from Wu and ends at Hai, so the remainder meets again.
Yellow Emperor said: "I heard Gui Yūqū say: 'That which corresponds to Earth is still.' Now you say the lower moves to the left. I do not understand what this means. I wish to hear how it arises."
"Sheng" here implies "movement." In "Da Lun on the Great Origin of Heaven and Numbers," Gui Yūqū said: "Qi corresponding to Earth is still and maintains its position."
Yellow Emperor cites this to verify Qibo's statement about the lower moving left and wishes to understand why Earth moves.
Qibo replied: "Regarding the movement and stillness of Heaven and Earth, and the migration and recurrence of the Five Elements, even Gui Yūqū, who only observed the upper phenomena, could not fully elucidate them."
"Movement and stillness of Heaven and Earth" means Heaven moves and Earth is still. Although Earth is still, the Five Elements on Earth also migrate and rotate, with the remainder meeting again; hence, "Five Elements migrate and recur." In the previous chapter, Gui Yūqū said his family served for ten generations. Even Gui Yūqū, beyond ten generations, only observed climatic phenomena and could not fully explain the principles of change and flow.
The function of change: Heaven manifests phenomena (Xiang), Earth forms shapes (Xing). The Seven Luminaries (Sun, Moon, and Five Planets) weave through the void, and the Five Elements adhere to the Earth. Earth is that which carries the forms of generated things. The Void is that which displays the refined Qi corresponding to Heaven. The movement of form and essence is like roots and branches. By looking up at the phenomena, although distant, they can be known.
The *I Ching* says: "The Way of Heaven changes; 'Bian' (Change) is the gradual process, 'Hua' (Transformation) is the completion." The *Xi Ci* says: "In Heaven, Forms (Xiang) are created; on Earth, Shapes (Xing) are formed." Xiang refers to Sun, Moon, stars, etc.; Xing refers to mountains, rivers, animals, plants, etc. Thus, the function of change: Heaven manifests phenomena, Earth forms shapes. Heaven manifests phenomena, so the Seven Luminaries weave through the void, meaning the Sun, Moon, and Five Planets move through the Great Void. Earth forms shapes, so the Five Elements adhere to Earth, meaning Heaven distributes the Five Elements, which attach to Earth below, producing growth, transformation, harvest, and storage. Since the Five Elements adhere to Earth, Earth carries the forms of generated things. Since the Seven Luminaries weave through the void, the Void displays the refined Qi corresponding to Heaven. The movement of forms and essences: Form is based on Essence; thus, Essence is the root, and Form is the branch, like roots and branches. By merely looking up at the heavenly phenomena, although Heaven is high and far, its principles can be known. Knowing Heaven is knowing Earth.
Yellow Emperor said: "Is Earth, as the lower, blocked/sealed?"
"Pǐ" sounds like "Pī," pronounced with the rising tone.
Pi means blocked. If Earth Qi does not ascend and Heaven Qi does not descend, it becomes blocked and uncommunicative. Hence, the question: Is Earth, as the lower, blocked?
Qibo replied: "Earth is beneath humans, within the Great Void."
Humans wear Heaven on their heads and tread on Earth. Thus, Earth is beneath humans, Heaven covers above, surrounding the Earth below. Earth is within the Great Void.
Yellow Emperor said: "Upon what does it rely?"
"Féng" is used for "Píng."
Ping means reliance. Being within the Great Void, does Earth have a basis?
Qibo replied: "The Great Atmosphere supports it."
Heaven is clear above, Earth is ventilated below. The Great Atmosphere supports it; thus, what it relies upon is Qi.
Dryness dries it, Heat steams it, Wind agitates it, Moisture moistens it, Cold hardens it, Fire warms it. Thus, Cold and Wind are below, Dryness and Heat are above, Moisture is in the middle, and Fire travels between them. Cold and Heat (Six Qi) enter, thus causing the Void to transform and generate things.
Generally speaking, it is called the Great Atmosphere. Specifically, there are Six Qi—Dryness, Heat, Wind, Moisture, Cold, and Fire—traveling in and out within the Earth, thereby generating all things. Dryness, Heat, Wind, Moisture, Cold, and Fire are formless Qi in Heaven. Drying, steaming, agitating, moistening, hardening, and warming are tangible signs on Earth. Thus, Cold and Wind Qi are below the Earth; Dryness and Heat Qi are above the Earth; Moist Earth Qi is within the Earth; Fire and Heat Qi travel between them. Throughout the year, Sun and Moon operate, alternating Cold and Heat. Now, Wind and Moisture resemble Cold, and Dryness and Fire resemble Heat. Thus, the Six Qi of Cold and Heat enter the Earth, causing the Earth to reside in the Great Void and generate all things. Deducting this from humans: Liver and Kidney are below, corresponding to Cold and Wind below; Lung and Heart are above, corresponding to Dryness and Heat above; Spleen is in the center, corresponding to Moisture in the middle; Sanjiao Qi travels through upper, middle, and lower, corresponding to Fire traveling between. Humans reside in the midst of Heaven and Earth, participating in their correspondence.
Therefore, if Dryness prevails, the Earth dries; if Heat prevails, the Earth becomes hot; if Wind prevails, the Earth shakes; if Moisture prevails, the Earth becomes muddy; if Cold prevails, the Earth cracks; if Fire prevails, the Earth becomes solid.
This reiterates the previous meaning. Previously stated: Dryness causes drying, so if Dryness prevails, the Earth dries. Heat causes steaming, so if Heat prevails, the Earth becomes hot; because it steams, it is hot. Wind causes agitation, so if Wind prevails, the Earth shakes. Moisture causes moistening, so if Moisture prevails, the Earth becomes muddy; because it moistens, it is muddy. Cold causes hardening, so if Cold prevails, the Earth cracks. Cracking is the extreme of hardening. Fire causes warming, so if Fire prevails, the Earth becomes solid. Solid means firm and substantial. Moistening leads to mud, warming leads to solidity; this is natural law.
Yellow Emperor said: "How can the Qi of Heaven and Earth be observed?"
How can the Qi of Heaven and Earth be observed in humans?
Qibo replied: "The victory and retaliation (Sheng Fu) of the Qi of Heaven and Earth do not manifest in pulse diagnosis. The *Pulse Methods* state: 'Changes of Heaven and Earth cannot be diagnosed by pulses.' This is what is meant."
The Qi of Heaven and Earth refer to the Five Movements and Six Qi. Victory and retaliation refer to excessive victory and depressed retaliation. Changes in Qi-Movement manifest as folk diseases and cannot be known merely through diagnostic observation. Therefore, the method of pulse diagnosis states: "Changes of Heaven and Earth cannot be diagnosed by pulses." This refers to the fact that the Qi of Heaven and Earth, and their victory and retaliation, do not manifest in pulse diagnosis.
Yellow Emperor said: "What about the Intermittent Qi (Jian Qi)?"
"Jian" is pronounced with the departing tone.
Qibo replied: "Following the location of the Qi, expecting [their manifestation] in the left and right."
The left and right Qi of Sitian (Presiding Heaven) and the left and right Qi of Zaiquan (Residing Spring) are called Intermittent Qi. For example, if Shaoyin presides over Heaven, then Taiyin is on the left and Jueyin is on the right; this is called Intermittent Qi, residing above. If Yangming resides in Spring, then Taiyang is on the left and Shaoyang is on the right; this is called Intermittent Qi, residing below. This follows the Qi of Sitian and Zaiquan, expecting them in the left and right.
Yellow Emperor said: "How is this expectation made?"
Expecting in the left and right, how is it verified? Hence, the question: How is this expectation made?
Qibo replied: "Following the Qi brings harmony; violating the Qi brings disease."
Cong (Follow) means same. Wei (Violate) means contrary. Following the Qi means the ruling seasonal Qi of the year is identical to the added Intermittent Qi. For example, the First Qi is Jueyin Wind Wood, and in Chou and Wei years, Jueyin Wind Wood adds to the First Qi; this is following the Qi. Following leads to Yin-Yang harmony, hence peace. Violating the Qi means the ruling seasonal Qi is contrary to the added Qi. For example, the First Qi is Jueyin Wind Wood, but in Mao and You years, Taiyin Damp Earth adds to the First Qi; Wood controls Earth, which is violating the Qi. Violation leads to the added Qi being subdued, hence disease.
"If the position is improper, disease occurs."
Improper position refers to the earlier statement: "Lower Qi adding upon Upper Qi, occupying an improper position." For example, in Mao and You years, Taiyin Damp Earth adds to the First Qi of Jueyin Wind Wood, and Shaoyang Ministerial Fire adds to the Second Qi of Shaoyin Lord Fire. Lower adding upon upper, the position is improper, hence disease.
"If positions alternate and shift, disease occurs."
Die (Alternate) means substitute. Intermittent Qi adds to the ruling seasonal proper position, substituting and shifting. Intermittent Qi usurps the Ruling Qi; having the Qi of a different time constitutes disease.
"If the position is lost, danger ensues."