合下三卷，计论七篇，皆名大论。论五运六气司天在泉，天时民病寒热胜复之理。天地之阴阳四时，
备于人身；人身之寒热虚实，同于天地。首纪天元，而五运五行六气微旨，归于人气以交
变。更有五常之政，六元之纪，道极其大，理悉其微，至真至要，皆大论也。
此篇引《天元玉册》之言，以明五运六气，上下相召，五六相合，三十岁为一纪，六十岁为一周，
周而复始，无有终时，着之玉版，藏之金匮，署曰天元纪，故曰《天元纪大论》。
《太始天元玉册·运气微旨篇》曰∶太虚寥廓，肇其化元，虚皇转运，变易渊玄，万物资始，五运
终天，布气真灵，总统坤元，十二流精，五气横天，曰阴曰阳，曰柔曰刚。寒暑燥湿风火。天之
阴阳，天以三阴三阳上奉之。木火土金水，地之阴阳，地以生长化收藏下应之。天以阳生阴长，地以阳杀
阴藏。天有阴阳，地亦有阴阳。五运之德，气建于寅。又曰，子午之岁，上见少阴；丑未之岁，上见太阴；寅
申之岁，上见少阳；卯酉之岁，上见阳明；辰戌之岁，上见太阳；己亥之岁，上见厥阴。少阴所谓标也，厥
阴所谓终也。厥阴之上，风气主之；少阴之上，热气主之；太阴之上，湿气主之；少阳之上，相火主之；阳
明之上，燥气主之，太阳之上，寒气主之。所谓本也，是谓六元。
黄帝问曰∶天有五行御五位，以生寒暑燥湿风。人有五脏化五
气，以生喜怒思忧恐。论言五运相袭，而皆治之，终期之日，周而
复始，余已知之矣，愿闻其与三阴三阳之候，奈何合之？
天有五行之理，以御天度之五位，而五位之中，以生寒暑燥湿风之五气，数相合也。其在于人，则有五
脏，化生五脏之气，五气之中，以生喜怒思忧恐之五志，其数亦相合也。《六节脏象大论》，言
五运相袭，而皆治之，终期之日，周而复始，谓五运递相承袭，而一岁之中，皆主治之，至三百六十五终期之
日，则周而复始。其运惟五，余已知之矣，愿闻其与三阴三阳六气之候，奈何合之？帝欲详
明五运六气相合之道，而问也。
鬼臾区稽首再拜对曰∶昭乎哉问也！夫五运阴阳者，天地之道
也，万物之纲纪，变化之父母，生杀之本始，神明之府也，可不通乎？
五运合于三阴三阳，盖欲昭明天地交会之道，故曰昭乎哉问也。夫五运三阴三阳者，乃上天下地之道也。
万物之多，皆以五运阴阳为之纲纪。物极之变，物生之化，皆以五运阴阳为之父母。物之始生，物之肃杀，
皆以五运阴阳，为之本始。是此五运阴阳，乃神明之府也，可不通乎？
故物生谓之化，物极谓之变。
《六微旨大论》曰∶物之生，从乎化，物之极，由乎变，故物
生谓之化，物极谓之变，此万物所以有变化生杀也。
阴阳不测谓之神，神用无方谓之圣。
阴阳者，天地之道，至精至微，故阴阳不测谓之神，神用无方
谓之圣，此天地神明之府，所当通其神用也。
夫变化之为用也，在天为玄，在人为道，在地为化。
即上文变化神用而推论之。夫变化之为用也，至神无方。故在天为玄，玄，纯粹幽深也。在人为道，
道，大中至正也。在地为化，化，孕育生成也。
化生五味，道生智，玄生神。
申明在地为化，化生五行之五味也。在人为道，道生观察之智
慧也。在天为玄，玄生灵明之神变也。
神在天为风，在地为木；在天为热，在地为火，在天为湿，在地为土；在天为燥，在地
为金；在天为寒，在地为水。故在天为气，在地成形，形气相感，而化生万物矣。
即在天为玄，玄生神而推论之，则无在非神。故神在天为风者，在地即为木；神在天为热者，在地
即为火；神在天为湿者，在地即为土；神在天为燥者，在地即为金；神在天为寒者，在地即为
水。风热湿燥寒，无形之气也，故在天为气。木火土金水，有象之形也，故在地成形。在地之形，与在天之气
相感，而化生万物矣。
然天地者，万物之上下也。左右者，阴阳之道路也。水火者，阴阳之征兆也。金木者，生成
之终始也。气有多少，形有盛衰，上下相召，而损益彰矣。
在天之气，通于在地之形，而化生万物。然则天地者，乃万物之上下也。天地左右旋转者，乃阴
阳之道路也。天地之一水二火者，乃阴阳之征验而兆端也。天地之秋金春木者，乃万物生成之终
始也。在天为风热湿燥寒之气，而气各有多少。在地为木火土金水之形，而形各有盛衰。形气相感，是上
下相召，多少盛衰，而损益彰矣。此言形气相感，所以对帝五运五行，与三阴三阳六气相合之问也。
帝曰∶愿闻五运之主时也，何如？
木火土金水，谓之五运。一岁之中有五运，故愿闻五运之主时。
鬼臾区曰∶五气营运，各终期日，非独主时也。
五气营运，言五行之气，同于五运，次第循行，各终一岁之期日，非独主于四时也。
帝曰∶请闻其所谓也。
五运主岁主时之义，必有所本，故请闻其所谓。
鬼臾区曰∶臣积考《太始天元册》文曰，太虚寥廓，肇基化元，万
物资始，五运终天，布气真灵，总统坤元，九星悬朗，七曜周旋，
曰阴曰阳，曰柔曰刚，幽显既位，寒暑弛张，生生化化，品物咸章，臣斯十世，此之谓也。
基，本其，作基亦通。
此引《太始天元玉册》之言，以明运气之本于元始也。太虚寥廓，言天之清净而广大也。肇基化元，
言始基造化之真元也。故万物皆资之以为始，而五运循环以终天，此五运之所以主岁也。真灵
之气，布于四时，故曰布气真灵。至哉坤元，万物资生，故曰总统坤元，此五运之所以主时也。九星，天蓬、
天芮、天冲、天辅、天禽、天心、天柱、天任、天英也，九星悬朗于上，下应九州。七曜，金
木水火土星日月也，七曜周旋于左右，以应五行。曰阴曰阳，立天之道也。曰柔曰刚，立地之道也。阴幽
阳显，曰阴曰阳，则幽显既位，既位犹云定位也。寒柔暑刚，曰柔曰刚，则寒暑弛张，弛张，犹
云往来也。夫幽显既位，寒暑弛张，则生生化化，而品物咸章，咸章，万物由生而化，从化而生，彰明昭着
也。此五运生岁，五运主时，而万物化生也。此天元册文之言，传自往古，至臣斯时，已经
十世，帝欲闻其所谓，则此之谓也。
帝曰∶善。何谓气有多少，形有盛衰？
天元册文之言，以明五运主岁主时之本，帝故善之，复举鬼臾区气有多少，形有盛衰之言以问。
鬼臾区曰∶阴阳之气，各有多少，故曰三阴三阳也。形有盛衰，谓五行之治，各有太过不及也。
阴阳之气，有大有少，其气不同，各有多少。阴非一阴，阳非一阳，故曰三阴三阳，此气所以有
多少也。五运之形，有盛有衰，谓五行之治，盛则太过，衰则不及，各有太过不及，此形所以有盛衰也。
故其始也，有余而往，不足随之，不足而往，有余从之。知迎知随，气可与期。
天干始于甲，地支始于子。甲丙戊庚壬为阳，主有余；乙丁己
辛癸为阴，主不足。子寅辰午申戌为阳，主有余；丑卯巳未酉亥为
阴，主不足。干支以次相纪，是阳年有余而往，则阴年不足随之，
阴年不足而往，则阳年有余从之。迎，犹从也。知从知随，则阴阳干支之气，可与相期而有定矣。
应天为天符，承岁为岁直，三合为治。
承上文有余不足之意，而言六十岁之中，有天符、岁直、三合之年，则为平气，无有余无不足也。天
符者，如甲己土运之岁，岁当己丑己未，盖己为土运，而丑未为太阴湿土；乙庚金运之岁，岁
当乙卯乙酉，乙为金运，而卯酉为阳明燥金；丙辛水运之岁，岁当丙辰丙戌，丙为水运，而辰戌为太阳寒
水；丁壬木运之岁，岁当丁巳丁亥，丁为木运，而巳亥为厥阴风木，戊癸火运之岁，岁当戊子戊
午，戊寅戊申，戊为火运，而子午为少阴君火，寅申为少阳相火。五运之气，与司天之气相应，故曰应天
为天符。岁直者，如甲己土运，岁当甲辰甲戌，己丑己未，盖甲己运土，而辰戌丑未属土也；
乙庚金运，岁当乙酉庚申，乙庚运金，而申酉属金也；丙辛水运，岁当丙子辛亥，丙辛运水，而亥子属水
也；丁壬木运，岁当丁卯壬寅，丁壬运木，而寅卯属木也；戊癸火运，岁当戌午癸巳，戊癸运
火，而巳午属火也。五运之气，承袭岁支，故曰承岁为岁直，直，犹会也。三合者，五运之气，司天之气，
岁支之气，三者皆同。如戊午之岁，戊为火运，午为少阴君火，而午支亦属乎火；己丑己未
之岁，己为土运，丑未为太阴湿土，而丑未之支，亦属乎土；乙酉之岁，乙为金运，酉为阳明燥金，而酉
支亦属乎金，故曰三合。三合，又名太乙天符。为治者，言天符、岁直、三合，无有余无不足也。
帝曰∶上下相召奈何？
上文云。气有多少，形有盛衰，上下相召，而损益彰，故问上下相召奈何？
鬼臾区曰∶寒暑燥湿风火，天之阴阳也，三阴三阳，上奉之。木火土金水，地
之阴阳也，生长化收藏下应之。天以阳生阴长，地以阳杀阴藏。天有阴阳，地亦有阴阳。
长，去声。藏如字，下俱同。
此引天元册文之言，言天地气交，以明上下相召之意。寒暑燥湿风火，乃天之六气，而为天之阴阳也。
太阳主寒，少阴主热，暑犹热也，阳明主燥，太阴主湿，厥阴主风，少阳主火，故三阴三阳上奉之。木火
土金水，乃地之五行，而为地之阴阳也。春木主生，夏火主长，长夏土主化，秋金主收，冬水主藏，故生
长化收藏下应之。春生夏长，而岁半之前，天气主之，故天以阳生阴长。秋杀冬藏，而岁半之后，地气主
之，故地以阳杀阴藏。夫阳生阴长，是天有阴阳。阳杀阴藏，是地亦有阴阳，此天元册文之言，引之以
明上下相召之意。
木火土金水，地之阴阳也，生长化收藏，故阳中有阴，阴中有阳。
申明地亦有阴阳者，即上文所言木火土金水，地之阴阳也，而主生长化收藏。但言地而不言天者，
地秉天气以化生也。秉天气以化生，故天为阳，而阳中有阴，地为阴，而阴中有阳。是天地者
主生化，不但天主生长，地主杀藏也。
所以欲知天地之阴阳者，应天之气，动而不息，故五岁而右
迁，应地之气，静而守位，故六期而环会。
天地阴阳，上下相召，所以欲知天地之阴阳者，天动地静。地以五运，应天之气，则动而不息。五
运本于天干，始于甲之土运，次则乙之金运，次则丙之水运，次则丁之木运，次则戊之火运。土
金水木火，五岁以终，至六岁右迁于己，复起土运，此地之五运，而上召于天也。天以六气，应地之气，
则静而守位。六气本于地支，始以少阴君火之子，次则太阴湿土之丑，次则少阳相火之寅，次则阳明燥金之
卯，次则太阳寒水之辰，次则厥阴风木之巳。三阴三阳，以君相二火，而合五行，至六期则六气以终。七岁临
午，复环会于少阴君火，此天之六气，而下召于地也。
动静相召，上下相临，阴阳相错，而变由生也。
天动地静，天上地下，天阳地阴。如上文动静相召，上下相
临，阴阳相错，则损益在其中，而变所由生也。此承帝问，所以申明上下相召，而损益彰者如此。
帝曰∶上下周纪，其有数乎？
五岁左迁，六期环会，上下相召，为周为纪，其有定数乎？
鬼臾区曰∶天以六为节，地以五为制。周天气者，六期为一
备，终地纪者，五岁为一周。君火以明，相火以位。
上下周纪之数，乃天之六气，地之五运，相合而成。天以六为节，六气之三阴三阳也。地以五为制，
五运之五行也。周天气者，子属少阴君火司天，丑属太阴湿土司天，寅属少阳相火司天，卯属
阳明燥金司天，辰属太阳寒水司天，巳属厥阴风木司天，是六期为六气之一备。终地纪者，甲主土运，乙主
金运，丙主水运，丁主木运，戊主火运，是五岁为五运之一周。五运者，五行也。六气者，亦五行也。六
气之中，有二火，则君火以明，相火以位，君主神明，故曰以明，相主辅佐，故曰以位。
五六相合，而七百二十气为一纪，凡三十岁，千四百四十气，凡六十岁，而为一周。
不及太过，斯皆见矣。
五六相合者，五运之十干，六气之十二支，相合成岁，始于甲子，终于癸亥。一岁凡二十四气，而
七百二十气，为三十岁之一纪。又七百二十气，则一千四百四十气，为六十岁之一周。其中五
运六气之不及太过，斯皆见矣。此申明上下周纪之数者如此。
帝曰∶夫子之言，上终天气，下毕地纪，可谓悉矣。余愿闻而
藏之，上以治民，下以治身，使百姓昭着，上下和亲，德泽下流，
子孙无忧，传之后世，无有终时，可得闻乎？
上天下地，其理难悉。鬼臾区言之，上终天气，下毕地纪，可谓悉矣。而帝欲藏之金匮，使百姓
子孙，知天地阴阳之数，更欲传之后世，无有终时，谓阴阳之理，至重至贵，不可不知之意。
鬼臾区曰∶至数之机，迫迮以微，其来可见，其往可追，敬之
这三卷加上前面的内容，共计七篇，都称为“大论”。这些篇章论述了五运六气中司天、在泉的规律，以及天时变化与民众疾病之间寒热胜复的道理。天地间的阴阳四时变化，完备地体现在人身之中；人身上的寒热虚实状态，与天地自然相通。本篇首先记载天元的根本，而五运、五行、六气的精微旨意，最终归结于人体之气的交互变化。此外还有五常（五行）的政令，六元（六气）的纪法，道理极其宏大，机理十分精微，最为真实重要，所以都称为大论。
这一篇引用《天元玉册》中的言论，来说明五运六气上下相互感召，五与六相合，三十年为一纪，六十年为一周，循环往复，没有终结的时候。将其刻写在玉版上，收藏在金匮中，署名为天元纪，所以称为《天元纪大论》。
《太始天元玉册·运气微旨篇》说：太虚辽阔广阔，开启了变化的本源，虚皇运转，变化深奥玄妙，万物以此开始，五运终始于天，布散真气灵源，统摄大地本源，十二流精之气，五气横贯天空，分为阴和阳，分为柔和刚。寒、暑、燥、湿、风、火，是天的阴阳表现，天以三阴三阳来奉承它。木、火、土、金、水，是地的阴阳表现，地以生、长、化、收、藏来下应它。天以阳气生发、阴气成长，地以阳气肃杀、阴气闭藏。天有阴阳，地也有阴阳。五运的德性，气建立在寅位。又说，子年和午年，上面见到少阴；丑年和未年，上面见到太阴；寅年和申年，上面见到少阳；卯年和酉年，上面见到阳明；辰年和戌年，上面见到太阳；巳年和亥年，上面见到厥阴。少阴是标，厥阴是终。厥阴之上，风气主事；少阴之上，热气主事；太阴之上，湿气主事；少阳之上，相火主事；阳明之上，燥气主事；太阳之上，寒气主事。这叫做本，这就叫作六元。
黄帝问道：天有五行驾驭五个方位，从而产生寒、暑、燥、湿、风五种气候。人有五脏化生五气，从而产生喜、怒、思、忧、恐五种情志。经论说五运相继袭承，都主治时令，到了期满之日，又周而复始，我已经知道了，希望听听它与三阴三阳的候象，是如何结合的？
天有五行的道理，用来驾驭天度的五个方位，而在五个方位之中，产生寒、暑、燥、湿、风五种气候，数量上是相合的。在人身上，则有五脏，化生五脏之气，在五气之中，产生喜、怒、思、忧、恐五种情志，数量也是相合的。《六节脏象大论》中说五运相继袭承，都主治时令，到了期满之日，周而复始，是指五运递相承袭，在一岁之中，都主治时令，直到三百六十五天期满之日，才周而复始。其运只有五种，我已经知道了，希望听听它与三阴三阳六气的候象，是如何结合的？黄帝想要详细阐明五运六气相合的道理，所以这样问。
鬼臾区叩头再拜回答说：问得真明白啊！那五运阴阳，是天地的大道，万物的纲纪，变化的父母，生杀的根本起始，神明的府库，可以不通晓吗？
五运合于三阴三阳，大概是想昭明天地交会之道，所以说问得真明白啊。那五运和三阴三阳，乃是上天和下地的大道。万物的众多，都以五运阴阳作为纲纪。事物极点的变化，事物生长的转化，都以五运阴阳作为父母。事物的开始生长，事物的肃杀凋零，都以五运阴阳作为根本起始。因此这五运阴阳，就是神明的府库，可以不通晓吗？
所以事物生长叫做化，事物极点叫做变。
《六微旨大论》说：事物的生长，从乎于化，事物的极点，由于乎于变，所以事物生长叫做化，事物极点叫做变，这就是万物之所以有变化生杀的原因。
阴阳不可测度叫做神，神的作用没有固定方所叫做圣。
阴阳，是天地的大道，极其精微，所以阴阳不可测度叫做神，神的作用没有固定方所叫做圣，这是天地神明的府库，应当通晓其神用。
那变化的作用，在天表现为玄，在人表现为道，在地表现为化。
即承接上文关于变化和神用的推论。那变化的作用，极其神妙没有固定方所。所以在天表现为玄，玄，指纯粹幽深。在人表现为道，道，指大中至正。在地表现为化，化，指孕育生成。
化生出五味，道生出智慧，玄生出神明。
申明在地为化，化生出五行对应的五味。在人表现为道，道生出观察的智慧。在天表现为玄，玄生出灵明的神变。
神在天表现为风，在地表现为木；在天表现为热，在地表现为火；在天表现为湿，在地表现为土；在天表现为燥，在地表现为金；在天表现为寒，在地表现为水。所以在天表现为气，在地表现为形，形与气相互感应，从而化生万物。
即承接在天为玄，玄生出神进而推论，则无处不是神。所以神在天表现为风，在地就表现为木；神在天表现为热，在地就表现为火；神在天表现为湿，在地就表现为土；神在天表现为燥，在地就表现为金；神在天表现为寒，在地就表现为水。风、热、湿、燥、寒，是无形的气，所以在天表现为气。木、火、土、金、水，是有象的形，所以在地下表现为形。地上的形，与天上的气相互感应，从而化生万物。
然而天地，是万物的上下。左右，是阴阳的道路。水火，是阴阳的征兆。金木，是生成的终始。气有多寡，形有盛衰，上下相互感召，而损益就彰显出来了。
在天的气，连通在地的形，从而化生万物。那么天地，就是万物的上下。天地左右旋转，就是阴阳的道路。天地中的一水二火，就是阴阳的征验和兆端。天地的秋金春木，就是万物生成的终始。在天表现为风、热、湿、燥、寒的气，而气各有多少。在地表现为木、火、土、金、水的形，而形各有盛衰。形与气相互感应，就是上下相互感召，多少盛衰，而损益就彰显出来了。这是在讲形气相互感应，以此来回答黄帝关于五运五行，与三阴三阳六气相合的问题。
木、火、土、金、水，叫做五运。一岁之中有五运，所以希望听听五运主宰时令的情况。
鬼臾区说：五气营运，各自完成一年的周期日数，不仅仅是主宰时令。
五气营运，是说五行之气，同于五运，次第循行，各自完成一岁的周期日数，不仅仅是主宰四季。
黄帝说：请告诉我其中的含义。
五运主岁主时的意义，必定有所根据，所以请告诉我其中的含义。
鬼臾区说：臣多次考察《太始天元册》的文辞说，太虚辽阔广阔，开启造化本源，万物以此开始，五运终始于天，布散真气灵源，统摄大地本源，九星高悬明朗，七曜周旋运行，分为阴和阳，分为柔和刚，幽显已经定位，寒暑往来张弛，生生不息，万物彰明，臣这里已经十代了，说的就是这个。
基，本义是根本，作“基”字也通。
这里引用《太始天元玉册》的话，来说明运气源于元始。太虚辽阔广阔，是说天的清净而广大。肇基化元，是说开始奠定造化的真元。所以万物都依靠它作为开始，而五运循环以终始于天，这就是五运之所以主宰年份的原因。真灵之气，布散于四时，所以说布气真灵。至哉坤元，万物依靠它生长，所以说总统坤元，这就是五运之所以主宰时令的原因。九星，是天蓬、天芮、天冲、天辅、天禽、天心、天柱、天任、天英，九星高悬于上，下应九州。七曜，是金、木、水、火、土五星及日月，七曜周旋于左右，以应五行。曰阴曰阳，是立天之道。曰柔曰刚，是立地之道。阴幽阳显，曰阴曰阳，则幽显已经定位，既位犹言定位。寒柔暑刚，曰柔曰刚，则寒暑往来张弛，弛张，犹言往来。夫幽显已经定位，寒暑往来张弛，则生生不息，万物彰明，咸章，指万物由生而化，从化而生，彰明昭着。这就是五运生岁，五运主时，而万物化生。这是天元册文的话，传自往古，到臣斯的时候，已经经过十代，黄帝想要听其中的含义，就是指这个。
黄帝说：好。什么是气有多少，形有盛衰？
天元册文的话，是为了说明五运主岁主时的根本，黄帝因此称赞它，又举起鬼臾区关于气有多少、形有盛衰的话来问。
鬼臾区说：阴阳之气，各有多寡，所以叫作三阴三阳。形有盛衰，是说五行的治理，各有太过和不及。
阴阳之气，有大和小，其气不同，各有多寡。阴不是一阴，阳不是一阳，所以叫作三阴三阳，这就是气所以有多寡的原因。五运的形，有盛有衰，是说五行的治理，盛则太过，衰则不及，各有太过不及，这就是形所以有盛衰的原因。
所以刚开始的时候，有余而来，不足随之；不足而来，有余跟随。知道迎接和跟随，气就可以预测了。
天干始于甲，地支始于子。甲、丙、戊、庚、壬为阳，主有余；乙、丁、己、辛、癸为阴，主不足。子、寅、辰、午、申、戌为阳，主有余；丑、卯、巳、未、酉、亥为阴，主不足。干支依次相纪，是阳年有余而来，则阴年不足随之，阴年不足而来，则阳年有余跟随。迎，犹言从。知从知随，则阴阳干支之气，可以与相期而有定数了。
承接上文有余不足的意思，而言六十岁之中，有天符、岁直、三合之年，则为平气，没有有余也没有不足。天符者，如甲己土运之年，岁当己丑、己未，盖己为土运，而丑未为太阴湿土；乙庚金运之年，岁当乙卯、乙酉，乙为金运，而卯酉为阳明燥金；丙辛水运之年，岁当丙辰、丙戌，丙为水运，而辰戌为太阳寒水；丁壬木运之年，岁当丁巳、丁亥，丁为木运，而巳亥为厥阴风木；戊癸火运之年，岁当戊子、戊午，戊寅、戊申，戊为火运，而子午为少阴君火，寅申为少阳相火。五运之气，与司天之气相应，所以说应天为天符。岁直者，如甲己土运，岁当甲辰、甲戌，己丑、己未，盖甲己运土，而辰戌丑未属土也；乙庚金运，岁当乙酉、庚申，乙庚运金，而申酉属金也；丙辛水运，岁当丙子、辛亥，丙辛运水，而亥子属水也；丁壬木运，岁当丁卯、壬寅，丁壬运木，而寅卯属木也；戊癸火运，岁当戌午、癸巳，戊癸运火，而巳午属火也。五运之气，承袭岁支，所以说承岁为岁直，直，犹言会。三合者，五运之气，司天之气，岁支之气，三者皆同。如戊午之年，戊为火运，午为少阴君火，而午支亦属乎火；己丑、己未之年，己为土运，丑未为太阴湿土，而丑未之支，亦属乎土；乙酉之年，乙为金运，酉为阳明燥金，而酉支亦属乎金，所以说三合。三合，又名太乙天符。为治者，是说天符、岁直、三合，没有有余也没有不足。
黄帝说：上下相互感召是怎么回事？
上文说，气有多寡，形有盛衰，上下相互感召，而损益彰显，所以问上下相互感召是怎么回事？
鬼臾区说：寒、暑、燥、湿、风、火，是天的阴阳，三阴三阳，上奉承它。木、火、土、金、水，是地的阴阳，生、长、化、收、藏，下应承它。天以阳气生发、阴气成长，地以阳气肃杀、阴气闭藏。天有阴阳，地也有阴阳。
长，读去声。藏如字，下文俱同。
这里引用天元册文的话，说天地气交，以明上下相互感召的意思。寒、暑、燥、湿、风、火，是天的六气，而为天的阴阳。太阳主寒，少阴主热，暑犹热也，阳明主燥，太阴主湿，厥阴主风，少阳主火，所以三阴三阳上奉承它。木、火、土、金、水，是地的五行，而为地的阴阳。春木主生，夏火主长，长夏土主化，秋金主收，冬水主藏，所以生、长、化、收、藏下应承它。春生夏长，而岁半之前，天气主之，所以天以阳生阴长。秋杀冬藏，而岁半之后，地气主之，所以地以阳杀阴藏。夫阳生阴长，是天有阴阳。阳杀阴藏，是地也有阴阳，这是天元册文的话，引用它来明上下相互感召的意思。
木、火、土、金、水，是地的阴阳，生、长、化、收、藏，所以阳中有阴，阴中有阳。
申明地也有阴阳者，即上文所言木、火、土、金、水，是地的阴阳，而主生、长、化、收、藏。但言地而不言天者，地秉受天气以化生。秉受天气以化生，所以天为阳，而阳中有阴，地为阴，而阴中有阳。是天地者主生化，不但天主生长，地主杀藏。
所以想要知道天地阴阳的人，应天之气，动而不息，所以五岁而右迁，应地之气，静而守位，所以六期而环会。
天地阴阳，上下相互感召，所以想要知道天地阴阳的人，天动地静。地以五运，应天之气，则动而不息。五运本于天干，始于甲之土运，次则乙之金运，次则丙之水运，次则丁之木运，次则戊之火运。土、金、水、木、火，五岁以终，至六岁右迁于己，复起土运，这是地之五运，而上召于天。天以六气，应地之气，则静而守位。六气本于地支，始以少阴君火之子，次则太阴湿土之丑，次则少阳相火之寅，次则阳明燥金之卯，次则太阳寒水之辰，次则厥阴风木之巳。三阴三阳，以君相二火，而合五行，至六期则六气以终。七岁临午，复环会于少阴君火，这是天之六气，而下召于地。
动静相互感召，上下相互临近，阴阳相互交错，而变化由此产生。
天动地静，天上地下，天阳地阴。如上文所说动静相互感召，上下相互临近，阴阳相互交错，则损益在其中，而变化由此产生。这是承接黄帝的问题，所以申明上下相互感召，而损益彰显的道理如此。
黄帝说：上下周而复始的纪法，有定数吗？
五岁左迁，六期环会，上下相互感召，为周为纪，有定数吗？
鬼臾区说：天以六为节，地以五为制。周遍天气，六期为一备，终尽地纪，五岁为一周。君火以明，相火以位。
上下周纪之数，乃天之六气，地之五运，相合而成。天以六为节，六气之三阴三阳。地以五为制，五运之五行。周遍天气者，子属少阴君火司天，丑属太阴湿土司天，寅属少阳相火司天，卯属阳明燥金司天，辰属太阳寒水司天，巳属厥阴风木司天，是六期为六气之一备。终尽地纪者，甲主土运，乙主金运，丙主水运，丁主木运，戊主火运，是五岁为五运之一周。五运者，五行也。六气者，亦五行也。六气之中，有二火，则君火以明，相火以位，君主神明，所以说以明，相主辅佐，所以说以位。
五与六相合，七百二十个节气为一纪，共三十岁，一千四百四十个节气，共六十岁，而为一周。
不及太过，都显现出来了。
五与六相合者，五运之十干，六气之十二支，相合成岁，始于甲子，终于癸亥。一岁凡二十四气，而七百二十气，为三十岁之一纪。又七百二十气，则一千四百四十气，为六十岁之一周。其中五运六气的不及太过，都显现出来了。这是申明上下周纪的数目如此。
黄帝说：先生的话，上终天气，下毕地纪，可以说详尽无遗了。我希望听闻并收藏它，上用来治理百姓，下用来修养自身，使百姓昭明显著，上下和睦亲近，恩泽下流，子孙无忧，传给后世，没有终结的时候，可以告诉我吗？
上天下地，其理难悉。鬼臾区言之，上终天气，下毕地纪，可以说详尽无遗了。而黄帝想把它藏在金匮中，使百姓子孙，知道天地阴阳的数目，更想传给后世，没有终结的时候，是说阴阳的道理，至关重要，不可不知的意思。
鬼臾区说：至数的机要，紧迫细微，它的来处可见，它的去处可追，敬重它
These three volumes, combined with the preceding content, amount to seven chapters in total, all designated as "Great Treatises" (Da Lun). These chapters discuss the principles of Si Tian (Presiding Heaven) and Zai Quan (Presiding Earth) within the Five Movements and Six Qi, as well as the logic of cold-heat excess and deficiency cycles between heavenly timing and human diseases. The Yin-Yang and four seasons of heaven and earth are fully embodied in the human body; the cold-heat, deficiency, and excess states of the human body correspond to those of heaven and earth. This chapter first records the origin of Tian Yuan (Heavenly Origin), and the subtle purports of the Five Movements, Five Phases, and Six Qi ultimately return to the interaction and transformation of human Qi. Furthermore, there are the administrations of the Five Constants (Wu Chang, referring to the Five Phases) and the chronicles of the Six Origins (Liu Yuan, referring to the Six Qi); their principles are extremely vast, and their mechanisms are exceedingly subtle, being the most authentic and essential, hence all are called Great Treatises.
This chapter quotes from the *Tian Yuan Yu Ce* (Jade Book of Heavenly Origin) to clarify that the Five Movements and Six Qi mutually attract each other above and below, that five and six combine, thirty years constitute one Ji (cycle), and sixty years constitute one Zhou (complete cycle). They repeat endlessly without termination. They are inscribed on jade tablets and stored in golden caskets, titled Tian Yuan Ji, thus named the "Great Treatise on the Chronicle of Heavenly Origin" (Tian Yuan Ji Da Lun).
The *Tai Shi Tian Yuan Yu Ce · Yun Qi Wei Zhi Pian* (Chapter on Subtle Purports of Movement and Qi) states: The Great Void is vast and boundless, initiating the primordial source of transformation. The Void Emperor rotates, altering profound mysteries. All things begin from this; the Five Movements complete their course across the sky, distributing the true spiritual Qi, commanding the Kun Yuan (Earthly Origin). Twelve streams of essence flow, and Five Qi traverse the heavens. It is called Yin and Yang, it is called Soft and Hard. Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin-Yang of Heaven; Heaven presents them through the Three Yin and Three Yang. Wood, Fire, Earth, Metal, and Water are the Yin-Yang of Earth; Earth responds to them below through Growth, Flourishing, Transformation, Harvesting, and Storage. Heaven generates through Yang and lengthens through Yin; Earth kills through Yang and stores through Yin. Heaven has Yin-Yang, and Earth also has Yin-Yang. The virtue of the Five Movements establishes Qi at the Yin position. It is also said: In years of Zi and Wu, Shao Yin (Lesser Yin) appears above; in years of Chou and Wei, Tai Yin (Greater Yin) appears above; in years of Yin and Shen, Shao Yang (Lesser Yang) appears above; in years of Mao and You, Yang Ming (Bright Yang) appears above; in years of Chen and Xu, Tai Yang (Greater Yang) appears above; in years of Si and Hai, Jue Yin (Terminal Yin) appears above. Shao Yin is the Biao (Mark/Epicondyle), and Jue Yin is the Zhong (End/Terminal). Above Jue Yin, Wind Qi presides; above Shao Yin, Heat Qi presides; above Tai Yin, Dampness Qi presides; above Shao Yang, Ministerial Fire Qi presides; above Yang Ming, Dryness Qi presides; above Tai Yang, Cold Qi presides. This is called the Ben (Root/Base), which is referred to as the Six Origins.
Huang Di asked: Heaven has the Five Elements governing five positions, generating the five climates of Cold, Heat, Dryness, Dampness, and Wind. Man has the Five Zang Organs transforming into Five Qi, generating the five emotional states of Joy, Anger, Worry, Grief, and Fear. The treatises state that the Five Movements succeed one another and govern each period, completing a cycle and starting anew. I already know this, but I wish to hear how they combine with the conditions of the Three Yin and Three Yang?
The principle of Heaven's Five Elements governs the five positions of the celestial degrees, and within these five positions, the five climates of Cold, Heat, Dryness, Dampness, and Wind are generated; their numbers correspond. In humans, there are the Five Zang Organs, which transform into the Qi of the Five Zang. Within these Five Qi, the five emotional states of Joy, Anger, Worry, Grief, and Fear are generated; their numbers also correspond. The *Liu Jie Zang Xiang Da Lun* (Great Treatise on the Sixth Node and Visceral Manifestations) states that the Five Movements succeed one another and govern each period, completing a cycle and starting anew. This means the Five Movements succeedively inherit one another, governing throughout the year, until the 365th day when the cycle completes and restarts. The movements are only five, which I already know. I wish to hear how they combine with the conditions of the Three Yin, Three Yang, and Six Qi? Huang Di wished to elucidate clearly the way the Five Movements and Six Qi combine, so he asked.
Gui Yū Qū bowed his head and replied twice: How clear your question is! The Five Movements and Yin-Yang are the Way of Heaven and Earth, the general principles of all things, the parents of change, the root and beginning of life and death, and the residence of divine spirit. Can one fail to understand them?
The combination of the Five Movements with the Three Yin and Three Yang aims to illuminate the Way of Heaven and Earth intersecting. Hence it is said, "How clear your question is!" The Five Movements and the Three Yin and Three Yang are indeed the Way of Upper Heaven and Lower Earth. The multitude of all things takes the Five Movements and Yin-Yang as its general principles. The changes at the extreme of things and the transformations of growth take the Five Movements and Yin-Yang as their parents. The beginning of birth and the withering/death of things take the Five Movements and Yin-Yang as their root and beginning. Thus, these Five Movements and Yin-Yang are the residence of divine spirit; can one fail to understand them?
Therefore, the generation of things is called Hua (Transformation), and the extremity of things is called Bian (Change).
The *Liu Wei Zhi Da Lun* (Great Treatise on the Six Micro Principles) states: The generation of things follows Hua; the extremity of things arises from Bian. Therefore, the generation of things is called Hua, and the extremity of things is called Bian. This is why all things have change, generation, and death.
The unmeasurable nature of Yin-Yang is called Shen (Spirit/Divinity), and the formless application of Shen is called Sheng (Sage).
Yin-Yang is the Way of Heaven and Earth, extremely refined and subtle. Therefore, the unmeasurable nature of Yin-Yang is called Shen. The formless application of Shen is called Sheng. This is the residence of the divine spirit of Heaven and Earth, where one must understand its divine application.
The function of change and transformation: in Heaven it is Xuan (Mysterious/Profound), in Man it is Dao (Way), and in Earth it is Hua (Transformation/Nurturing).
Extending from the aforementioned discussion on change and divine application: The function of change is extremely divine and formless. Thus, in Heaven it is Xuan, meaning pure and profound. In Man it is Dao, meaning great, central, and upright. In Earth it is Hua, meaning nurturing and generating.
Hua generates the Five Flavors, Dao generates Wisdom, and Xuan generates Divine Spirit.
Clarifying that in Earth it is Hua, Hua generates the Five Flavors corresponding to the Five Phases. In Man it is Dao, Dao generates the wisdom of observation. In Heaven it is Xuan, Xuan generates the divine transformation of spiritual clarity.
Shen in Heaven manifests as Wind, in Earth as Wood; Shen in Heaven manifests as Heat, in Earth as Fire; Shen in Heaven manifests as Dampness, in Earth as Earth; Shen in Heaven manifests as Dryness, in Earth as Metal; Shen in Heaven manifests as Cold, in Earth as Water. Thus, in Heaven it is Qi (Energy/Air), and in Earth it forms Xing (Form/Matter). When Form and Qi interact, all things are transformed and generated.
Extending from "In Heaven it is Xuan, and Xuan generates Shen," everything is Shen. Thus, Shen in Heaven manifests as Wind, so in Earth it manifests as Wood; Shen in Heaven manifests as Heat, so in Earth it manifests as Fire; Shen in Heaven manifests as Dampness, so in Earth it manifests as Earth; Shen in Heaven manifests as Dryness, so in Earth it manifests as Metal; Shen in Heaven manifests as Cold, so in Earth it manifests as Water. Wind, Heat, Dampness, Dryness, and Cold are formless Qi, hence in Heaven they are Qi. Wood, Fire, Earth, Metal, and Water are formed entities, hence in Earth they form Xing. The Xing in Earth interacts with the Qi in Heaven, thereby transforming and generating all things.
However, Heaven and Earth are the upper and lower of all things. Left and Right are the pathways of Yin-Yang. Water and Fire are the omens of Yin-Yang. Metal and Wood are the beginning and end of generation and completion. Qi has varying degrees (abundance and scarcity), and Xing has flourishing and declining states. Through mutual attraction above and below, gain and loss become manifest.
The Qi in Heaven connects with the Xing in Earth, transforming and generating all things. Thus, Heaven and Earth are the upper and lower of all things. The rotation of Heaven and Earth to the left and right constitutes the pathway of Yin-Yang. The Water and Fire of Heaven and Earth are the signs and beginnings of Yin-Yang verification. The Autumn Metal and Spring Wood of Heaven and Earth are the beginning and end of the generation and completion of all things. In Heaven, there is Qi of Wind, Heat, Dampness, Dryness, and Cold, each having different amounts. In Earth, there is Xing of Wood, Fire, Earth, Metal, and Water, each having different states of flourishing or decline. The interaction of Form and Qi is the mutual attraction above and below; through abundance/scarcity and flourishing/decline, gain and loss become manifest. This discusses the interaction of Form and Qi, responding to Huang Di's question about how the Five Movements and Five Phases combine with the Three Yin, Three Yang, and Six Qi.
Huang Di said: I wish to hear how the Five Movements govern the seasons. What is it like?
Wood, Fire, Earth, Metal, and Water are called the Five Movements. There are Five Movements in one year, so I wish to hear how the Five Movements govern the seasons.
Gui Yū Qū said: The Five Qi circulate and operate, each completing the days of a full year period. They do not merely govern the seasons.
"The Five Qi circulate and operate" refers to the Qi of the Five Phases, which corresponds to the Five Movements, proceeding sequentially, each completing the days of a yearly period, not merely governing the four seasons.
Huang Di said: Please tell me what you mean by this.
The meaning of the Five Movements governing the year and the season must have a basis, so please tell me what you mean.
Gui Yū Qū said: Your servant has repeatedly examined the text of the *Tai Shi Tian Yuan Ce*, stating: The Great Void is vast and boundless, establishing the foundation of the transformative Yuan. All things begin from this; the Five Movements complete their course across the sky, distributing the true spiritual Qi, commanding the Kun Yuan. Nine Stars hang bright and clear, Seven Luminaries revolve. It is called Yin and Yang, it is called Soft and Hard. The dark and the bright are positioned; Cold and Heat relax and expand. Generation after generation, transformation after transformation, all things become manifest. My lineage has been here for ten generations; this is what is meant.
"Ji" (Foundation) originally means root/basis; using it as "base" is also acceptable.
This quotes the *Tai Shi Tian Yuan Yu Ce* to clarify that Yun Qi (Movement and Qi) originates from the Primordial Beginning. "The Great Void is vast and boundless" describes the purity and vastness of Heaven. "Establishing the foundation of the transformative Yuan" means initially establishing the true Yuan of creation. Thus, all things rely on it as their beginning, and the Five Movements cycle to complete the sky; this is why the Five Movements govern the years. The True Spiritual Qi is distributed through the four seasons, hence "distributing the true spiritual Qi." "Oh, the Kun Yuan, all things depend on it for life," hence "commanding the Kun Yuan"; this is why the Five Movements govern the seasons. The Nine Stars are Tian Peng, Tian Rui, Tian Chong, Tian Fu, Tian Qin, Tian Xin, Tian Zhu, Tian Ren, and Tian Ying. The Nine Stars hang bright above, corresponding to the Nine Provinces below. The Seven Luminaries are the five planets (Metal, Wood, Water, Fire, Earth) plus the Sun and Moon. The Seven Luminaries revolve left and right, corresponding to the Five Phases. "Called Yin and Yang" establishes the Way of Heaven. "Called Soft and Hard" establishes the Way of Earth. Yin is dark, Yang is bright; "Called Yin and Yang" means the dark and bright are positioned. "Positioned" means fixed in place. Cold is soft, Heat is hard; "Called Soft and Hard" means Cold and Heat come and go. "Relax and expand" means coming and going. Since the dark and bright are positioned, and Cold and Heat come and go, generation and transformation occur, and all things become manifest. "Xian Zhang" (All things manifest) means all things grow and transform, emerging from transformation, becoming clear and evident. This is how the Five Movements generate years, govern seasons, and transform/generate all things. The words of the Tian Yuan Ce were transmitted from ancient times. By my time, ten generations had passed. Huang Di wished to hear the meaning, and this is it.
Huang Di said: Excellent. What is meant by "Qi has abundance and scarcity, and Xing has flourishing and decline"?
The words of the Tian Yuan Ce clarify the basis of the Five Movements governing years and seasons. Huang Di praised this and then raised Gui Yū Qū's statement about "Qi having abundance and scarcity, and Xing having flourishing and decline" to ask.
Gui Yū Qū said: The Qi of Yin and Yang each has abundance and scarcity, hence it is called the Three Yin and Three Yang. "Xing has flourishing and decline" refers to the governance of the Five Phases, each having excess (Tai Guo) and insufficiency (Bu Ji).
The Qi of Yin and Yang has large and small quantities; their Qi differs, having varying abundance and scarcity. Yin is not just one Yin, Yang is not just one Yang, hence it is called the Three Yin and Three Yang. This is why Qi has abundance and scarcity. The Xing of the Five Movements has flourishing and decline. This refers to the governance of the Five Phases: flourishing means excess, decline means insufficiency, each having excess and insufficiency. This is why Xing has flourishing and decline.
Therefore, at the beginning, if there is excess moving forward, insufficiency follows; if there is insufficiency moving forward, excess follows. Knowing how to meet and follow, the Qi can be predicted.
The Heavenly Stems begin with Jia, and the Earthly Branches begin with Zi. Jia, Bing, Wu, Geng, Ren are Yang, governing excess; Yi, Ding, Ji, Xin, Gui are Yin, governing insufficiency. Zi, Yin, Chen, Wu, Shen, Xu are Yang, governing excess; Chou, Mao, Si, Wei, You, Hai are Yin, governing insufficiency. The Stems and Branches record sequentially. In Yang years, excess moves forward, so Yin years' insufficiency follows; in Yin years, insufficiency moves forward, so Yang years' excess follows. "Ying" (Meet/Greet) is similar to "Cong" (Follow). Knowing to follow and accompany, the Qi of the Yin-Yang Stems and Branches can be anticipated with certainty.
Responding to Heaven makes it Tian Fu (Heavenly符/Token); Following the Year makes it Sui Zhi (Year Director); The Three Harmonies make it Zhi (Governance).
Continuing the previous meaning of excess and insufficiency, within the sixty-year cycle, there are years of Tian Fu, Sui Zhi, and San He (Three Harmonies), which result in Ping Qi (Neutral Qi), having neither excess nor insufficiency. Tian Fu: For example, in years of Jia and Ji Earth Movements, the years are Ji Chou and Ji Wei. Ji is Earth Movement, and Chou/Wei are Tai Yin Damp Earth. In years of Yi and Geng Metal Movements, the years are Yi Mao and Yi You. Yi is Metal Movement, and Mao/You are Yang Ming Dry Metal. In years of Bing and Xin Water Movements, the years are Bing Chen and Bing Xu. Bing is Water Movement, and Chen/Xu are Tai Yang Cold Water. In years of Ding and Ren Wood Movements, the years are Ding Si and Ding Hai. Ding is Wood Movement, and Si/Hai are Jue Yin Wind Wood. In years of Wu and Gui Fire Movements, the years are Wu Zi, Wu Wu, Wu Yin, Wu Shen. Wu is Fire Movement, and Zi/Wu are Shao Yin Ruler Fire, Yin/Shen are Shao Yang Minister Fire. When the Qi of the Five Movements corresponds with the Qi of the Presiding Heaven, it is called "Responding to Heaven makes Tian Fu." Sui Zhi: For example, in Jia/Ji Earth Movement years, the years are Jia Chen, Jia Xu, Ji Chou, Ji Wei. Jia/Ji govern Earth, and Chen/Xu/Chou/Wei belong to Earth. In Yi/Geng Metal Movement years, the years are Yi You, Geng Shen. Yi/Geng govern Metal, and Shen/You belong to Metal. In Bing/Xin Water Movement years, the years are Bing Zi, Xin Hai. Bing/Xin govern Water, and Hai/Zi belong to Water. In Ding/Ren Wood Movement years, the years are Ding Mao, Ren Yin. Ding/Ren govern Wood, and Yin/Mao belong to Wood. In Wu/Gui Fire Movement years, the years are Wu Wu, Gui Si. Wu/Gui govern Fire, and Si/Wu belong to Fire. When the Qi of the Five Movements inherits the Earthly Branch of the year, it is called "Following the Year makes Sui Zhi." "Zhi" is similar to "Hui" (Meeting). San He (Three Harmonies): The Qi of the Five Movements, the Qi of the Presiding Heaven, and the Qi of the Year Branch are all identical. For example, in the Wu Wu year, Wu is Fire Movement, Wu is Shao Yin Ruler Fire, and the Wu branch also belongs to Fire. In Ji Chou/Ji Wei years, Ji is Earth Movement, Chou/Wei are Tai Yin Damp Earth, and the Chou/Wei branches also belong to Earth. In the Yi You year, Yi is Metal Movement, You is Yang Ming Dry Metal, and the You branch also belongs to Metal. Hence it is called "Three Harmonies." San He is also known as Tai Yi Tian Fu. "Zhi" (Governance) means that Tian Fu, Sui Zhi, and San He have neither excess nor insufficiency.
Huang Di said: How does the mutual attraction above and below work?
The text previously stated: "Qi has abundance and scarcity, Xing has flourishing and decline; through mutual attraction above and below, gain and loss become manifest." Thus, he asks how the mutual attraction above and below works.
Gui Yū Qū said: Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin-Yang of Heaven, presented above by the Three Yin and Three Yang. Wood, Fire, Earth, Metal, and Water are the Yin-Yang of Earth, responded to below by Growth, Flourishing, Transformation, Harvesting, and Storage. Heaven generates through Yang and lengthens through Yin; Earth kills through Yang and stores through Yin. Heaven has Yin-Yang, and Earth also has Yin-Yang.
"Zhang" (Lengthen) is pronounced with the departing tone. "Cang" (Store) is read as written; the same applies below.
This quotes the Tian Yuan Ce to explain the intersection of Heaven and Earth Qi, clarifying the intent of mutual attraction above and below. Cold, Heat, Dryness, Dampness, Wind, and Fire are the Six Qi of Heaven, constituting the Yin-Yang of Heaven. Tai Yang governs Cold, Shao Yin governs Heat (Shu is synonymous with Heat), Yang Ming governs Dryness, Tai Yin governs Dampness, Jue Yin governs Wind, Shao Yang governs Fire. Hence the Three Yin and Three Yang present them above. Wood, Fire, Earth, Metal, and Water are the Five Phases of Earth, constituting the Yin-Yang of Earth. Spring Wood governs Growth, Summer Fire governs Flourishing, Late Summer Earth governs Transformation, Autumn Metal governs Harvesting, Winter Water governs Storage. Hence Growth, Flourishing, Transformation, Harvesting, and Storage respond below. Spring Growth and Summer Flourishing occur before the middle of the year, governed by Heaven's Qi, hence "Heaven generates through Yang and lengthens through Yin." Autumn Withering and Winter Storage occur after the middle of the year, governed by Earth's Qi, hence "Earth kills through Yang and stores through Yin." "Generates through Yang and lengthens through Yin" means Heaven has Yin-Yang. "Kills through Yang and stores through Yin" means Earth also has Yin-Yang. This quote from the Tian Yuan Ce clarifies the intent of mutual attraction above and below.
Wood, Fire, Earth, Metal, and Water are the Yin-Yang of Earth, governing Growth, Flourishing, Transformation, Harvesting, and Storage. Thus, Yang contains Yin, and Yin contains Yang.
Clarifying that Earth also has Yin-Yang: Referring to the aforementioned Wood, Fire, Earth, Metal, and Water as the Yin-Yang of Earth, governing Growth, Flourishing, Transformation, Harvesting, and Storage. Why mention Earth but not Heaven? Earth relies on Heaven's Qi to transform and generate. Relying on Heaven's Qi to generate, Heaven is Yang, yet Yang contains Yin; Earth is Yin, yet Yin contains Yang. Thus, Heaven and Earth govern generation and transformation; it is not only that Heaven governs Growth and Earth governs Killing/Storage.
Therefore, to know the Yin-Yang of Heaven and Earth: The Qi responding to Heaven moves and does not cease, hence it shifts right every five years. The Qi responding to Earth is still and holds its position, hence it completes a circle every six periods.
Heaven and Earth's Yin-Yang mutually attract above and below. To know the Yin-Yang of Heaven and Earth: Heaven moves, Earth is still. Earth's Five Movements respond to Heaven's Qi, thus moving and not ceasing. The Five Movements originate from the Heavenly Stems, starting with Jia's Earth Movement, then Yi's Metal Movement, then Bing's Water Movement, then Ding's Wood Movement, then Wu's Fire Movement. Earth, Metal, Water, Wood, Fire complete in five years. In the sixth year, it shifts right to Ji, restarting the Earth Movement. This is Earth's Five Movements attracting Heaven above. Heaven's Six Qi respond to Earth's Qi, thus being still and holding position. The Six Qi originate from the Earthly Branches, starting with Zi of Shao Yin Ruler Fire, then Chou of Tai Yin Damp Earth, then Yin of Shao Yang Minister Fire, then Mao of Yang Ming Dry Metal, then Chen of Tai Yang Cold Water, then Si of Jue Yin Wind Wood. The Three Yin and Three Yang, combining the Ruler and Minister Fires with the Five Phases, complete the Six Qi in six periods. In the seventh year, arriving at Wu, it circles back to Shao Yin Ruler Fire. This is Heaven's Six Qi attracting Earth below.
Movement and stillness mutually attract; above and below mutually approach; Yin and Yang interlace, and change arises from this.
Heaven moves, Earth is still; Heaven is above, Earth is below; Heaven is Yang, Earth is Yin. As mentioned, movement and stillness mutually attract, above and below mutually approach, Yin and Yang interlace. Thus, gain and loss are contained within, and change arises from this. This continues Huang Di's question, clarifying that the mutual attraction above and below, and the manifestation of gain and loss, are as follows.
Huang Di said: Regarding the complete cycles above and below, is there a fixed number?
Five years shift left, six periods circle back, mutual attraction above and below, forming Zhou and Ji. Is there a fixed number?
Gui Yū Qū said: Heaven uses six as the measure, Earth uses five as the system. Completing the Heaven's Qi, six periods constitute one preparation. Ending the Earth's Chronicle, five years constitute one cycle. Ruler Fire illuminates, Minister Fire takes its place.
The number of complete cycles above and below is formed by the combination of Heaven's Six Qi and Earth's Five Movements. Heaven uses six as the measure, referring to the Three Yin and Three Yang of the Six Qi. Earth uses five as the system, referring to the Five Phases of the Five Movements. Completing Heaven's Qi: Zi belongs to Shao Yin Ruler Fire presiding over Heaven, Chou to Tai Yin Damp Earth, Yin to Shao Yang Minister Fire, Mao to Yang Ming Dry Metal, Chen to Tai Yang Cold Water, Si to Jue Yin Wind Wood. Thus, six periods constitute one preparation of the Six Qi. Ending Earth's Chronicle: Jia governs Earth Movement, Yi governs Metal Movement, Bing governs Water Movement, Ding governs Wood Movement, Wu governs Fire Movement. Thus, five years constitute one cycle of the Five Movements. The Five Movements are the Five Phases. The Six Qi are also the Five Phases. Among the Six Qi, there are two Fires: Ruler Fire illuminates, Minister Fire takes its place. The Ruler governs divine spirit, hence "illuminates." The Minister assists, hence "takes its place."
Five and six combine, making 720 Qi (Solar Terms) one Ji (Cycle), totaling thirty years. 1440 Qi, totaling sixty years, constitute one Zhou (Complete Cycle).
Insufficiency and excess are all visible here.
"Five and six combine": The Ten Stems of the Five Movements and the Twelve Branches of the Six Qi combine to form years, starting from Jia Zi and ending at Gui Hai. One year has 24 Qi (Solar Terms). 720 Qi constitute one Ji of thirty years. Another 720 Qi make 1440 Qi, constituting one Zhou of sixty years. The insufficiency and excess of the Five Movements and Six Qi within are all visible. This clarifies the numbers of the complete cycles above and below.
Huang Di said: Your words, Sir, conclude with the Qi of Heaven above and finish with the Chronicle of Earth below. They can be said to be exhaustive. I wish to hear them and store them away. Used above to govern the people, used below to cultivate oneself, may the people be made clear, may above and below be harmonious and close, may virtue and grace flow downward, may descendants be free from worry, and may it be passed to future generations without end. May I hear this?
The principles of Heaven above and Earth below are difficult to exhaust. Gui Yū Qū spoke, concluding with the Qi of Heaven above and finishing with the Chronicle of Earth below, which can be said to be exhaustive. Huang Di wishes to store it in a golden casket, so that the people and descendants know the numbers of Heaven and Earth's Yin-Yang. He further wishes to pass it to future generations without end, implying that the principle of Yin-Yang is extremely important and precious, and cannot be unknown.
Gui Yū Qū said: The mechanism of the Supreme Number is urgent and subtle. Its coming can be seen, its going can be pursued. Revere it...