帝曰∶夫子之言五气之变，四时之应，可谓悉矣。夫气之动乱，触遇而作，发无常会，卒然灾合，
何以期之？岐伯曰∶气之动变，固不常在，而德化政令灾变不同其候也。东方生风，风生木，其德敷
和，其化生荣，其政舒启，其令风，其变振发，其灾散落。南方生热，热生火，其德彰显，其化蕃茂，
其政明曜，其令热，其变销烁，其灾燔 。中央生湿，湿生土，其德溽蒸，其化丰备，其政安静，其令
湿，其变骤注，其灾霖溃。西方生燥，燥生金，其德清洁，其化紧敛，其政劲切，其令燥，其变肃杀，
其灾苍陨。北方生寒，寒生水，其德凄沧，其化清谧，其政凝肃，其令寒，其变 烈，其灾冰雪霜雹。
是以察其动也，有德有化，有政有令，有变有灾，而物由之，而人应之也。（气交变大论）
五运之气，郁极乃发，待时而作，太过不及，其发异也。太过者其数成，不及者其数生，土常以生也。
土郁之发，岩谷震惊，雷殷气交，埃昏黄黑，化为白气，飘骤高深，击石飞空，洪水乃从，川流漫衍，田
牧土驹，化气乃敷，善为时雨，始生始长，始化始成。云奔雨府，（雨府，太阴所在也。）霞拥朝阳，
山泽埃昏，其乃发也，以其四气。云横天山，浮游生灭，怫之先兆也。
金郁之发，天洁地明，风清气切，大凉乃举，草树浮烟，燥气以行， 雾数起，杀气来至，草木
苍干，金乃有声。山泽焦枯，土凝霜卤，怫乃发也，其气五。夜零白露，林莽声凄，怫之先兆也。
水郁之发，阳气乃辟，阴气暴举，大寒乃至，川泽严凝，寒 结为霜雪，甚则黄黑昏翳，流行
气交，乃为霜杀，水乃见祥。阳光不治，空积沉阴，白埃昏暝，而乃发也，其气二火前后。太虚深玄，
气犹麻散，微见而隐，色黑微黄，怫之先兆也。
木郁之发，太虚埃昏，云物以扰，大风乃至，屋发折木，木有变。太虚苍埃，天山一色，或气浊色
黄黑，郁若横云不起，雨而乃发也，其气无常。（木发无时。）长川草偃，柔叶呈阴，松吟高山，虎啸岩岫，
怫之先兆也。
火郁之发，太虚肿翳，大明不彰，炎火行，大暑至，山泽燔燎，材木流津，广厦腾烟，土浮霜卤，
止水乃减，蔓草焦黄，风行惑言，湿化乃后。刻终大温，汗濡玄府，其乃发也，其气四。动复则静，阳极
反阴，湿令乃化乃成。华发水凝，山川冰雪，焰阳午泽，怫之先兆也。有怫之应而后报也，皆观其极而
乃发也，木发无时，水随火也。（水发在二火前后，亦犹辰星之随日也。）气有多少，发有微甚，微者
当其气，甚者兼其下，征其下气而见可知也。（六元正纪大论 五气所兼之化，如水发而雹雪，土发而
飘骤，木发而毁折，金发而清明，火发而曛昧，皆兼下之承气也。）
黄帝说：先生关于五气变化与四时相应的论述，可以说非常详尽了。然而气的运动紊乱，往往因外界触发而发作，没有固定的时间规律，突然发生灾害，该如何预测呢？
岐伯回答说：气的变动确实不是恒常不变的，但其德、化、政、令、灾、变的表现各有不同。东方生风，风对应木，其德性表现为敷布和顺，其化育表现为生长繁荣，其政令表现为舒展开启，其气候特征为风，其异常变动为剧烈震动，其灾害表现为草木散落。南方生热，热对应火，其德性表现为显明昭著，其化育表现为繁盛茂密，其政令表现为光明照耀，其气候特征为热，其异常变动为销蚀熔化，其灾害为焚烧燎原。中央生湿，湿对应土，其德性表现为湿热蒸腾，其化育表现为丰盛完备，其政令表现为安静平稳，其气候特征为湿，其异常变动为暴雨倾注，其灾害为连绵大雨导致溃烂。西方生燥，燥对应金，其德性表现为清洁肃静，其化育表现为紧缩收敛，其政令表现为强劲急切，其气候特征为燥，其异常变动为肃杀凋零，其灾害为草木苍老陨落。北方生寒，寒对应水，其德性表现为凄清寒冷，其化育表现为清静安谧，其政令表现为凝结严肃，其气候特征为寒，其异常变动为凛冽严寒，其灾害为冰雪霜雹。因此观察气的变动，有德、有化、有政、有令、有变、有灾，万物因此受到影响，人也随之产生反应。（出自《素问·气交变大论》）
五运之气，郁结到极点才会发作，等待特定时机才发动，太过或不及，其发作情况各不相同。太过者以“成数”为基准，不及者以“生数”为基准，唯独土行始终以“生数”为主。
土郁之发，山岩山谷震惊，雷声在气交之间轰鸣，尘土飞扬使天空昏黄黑浊，化为白色云气，飘动于高空深处，如击石飞空般猛烈，洪水随之涌出，河流漫延，田野牧场如同土马奔腾（形容尘土飞扬），化气得以敷布，善于降下适时之雨，万物开始生长、发育、化育、成熟。乌云奔向雨府（雨府，指太阴湿土所主之位），霞光拥簇朝阳，山泽间尘土昏黄，这是土郁发作时的四种气象征兆。云层横亘天山，浮游云气忽生忽灭，这是土郁即将发作的先兆。
金郁之发，天空洁净，大地明朗，风气清爽劲切，大凉之气兴起，草木笼罩在烟雾中，燥气流行，雾霭多次升起，肃杀之气到来，草木变得苍老干枯，金属发出声响（秋风萧瑟之声）。山泽焦枯，土壤凝结如盐霜，这是金郁发作时的五种气象征兆。夜间降下白露，树林莽草声音凄厉，这是金郁即将发作的先兆。
水郁之发，阳气退避，阴气暴起，大寒降临，河川沼泽严酷凝固，寒气凝结为霜雪，严重时天地黄黑昏暗，气流在气交中流行，成为霜杀之气，水气显现祥瑞（指冰凌等景象）。阳光无法施展，空中积聚沉滞的阴气，白色尘埃昏暝，这是水郁发作时的二火前后（指少阳相火与少阴君火主令之时）的气象征兆。天空深邃玄黑，气像麻散一样微弱可见又隐没，颜色黑中带黄，这是水郁即将发作的先兆。
木郁之发，天空埃尘昏黄，云物扰动，大风刮起，掀翻屋顶，折断树木，树木发生变化。天空呈现苍色埃尘，天山一色，有时气色浑浊呈黄黑色，郁结如横云不起，下雨后才发作，这是木郁无常时的气象征兆。（木郁发作没有固定时间。）长河边的草倒伏，柔叶背面呈现阴色，松林在高山上吟啸，老虎在岩石山穴中长啸，这是木郁即将发作的先兆。
火郁之发，天空肿胀遮蔽，日光不明，炎火运行，大暑到来，山泽燃烧，木材流淌汁液，高大屋宇腾起烟雾，土壤浮现霜卤，静止的水减少，蔓草焦黄，风行导致言语惑乱，湿气化育推迟。时刻终结时大温，汗孔张开，这是火郁发作时的第四种气象征兆。动荡之后归于平静，阳极反阴，湿令才开始化育形成。花朵开放，水凝成冰，山川冰雪，正午的沼泽仍有焰阳之气，这是火郁即将发作的先兆。有郁结的感应而后才有报复性的发作，都是观察其极致的表现才发作，木郁发作无固定时间，水随火而动。（水郁发作在二火前后，也就像辰星跟随太阳运行一样。）气有多寡之分，发作有轻微与严重之别，轻微者只应合当令之气，严重者兼及其下方承袭之气，通过征验其下方之气即可知晓。（出自《素问·六元正纪大论》，五气所兼之化，如水郁发作而降雹雪，土郁发作而致飘骤，木郁发作而致毁折，金郁发作而致清明，火郁发作而致曛昧，都是兼及其下方承袭之气所致。）
Yellow Emperor said: The Master's discourse on the changes of the Five Qi and their correspondence to the Four Seasons is indeed comprehensive. However, the movement and disorder of Qi often arise upon contact with external triggers, without fixed timing, causing sudden disasters. How can we predict them?
Qibo replied: The transformation of Qi is indeed not constant; however, its Virtue (De), Transformation (Hua), Administration (Zheng), Command (Ling), Abnormality (Bian), and Disaster (Zai) present different manifestations. The East generates Wind, Wind generates Wood. Its Virtue is spreading harmony; its Transformation is growth and flourishing; its Administration is relaxation and opening; its Command is Wind; its Abnormality is violent shaking; its Disaster is scattering and falling. The South generates Heat, Heat generates Fire. Its Virtue is manifest brightness; its Transformation is luxuriant growth; its Administration is clear illumination; its Command is Heat; its Abnormality is melting and dissolving; its Disaster is burning and blazing. The Center generates Dampness, Dampness generates Earth. Its Virtue is muggy steaming; its Transformation is abundant preparation; its Administration is tranquility and stillness; its Command is Dampness; its Abnormality is sudden pouring rain; its Disaster is continuous rain leading to collapse. The West generates Dryness, Dryness generates Metal. Its Virtue is cleanliness and purity; its Transformation is tightening and contracting; its Administration is forceful and urgent; its Command is Dryness; its Abnormality is solemn killing (withering); its Disaster is pale withering and falling. The North generates Cold, Cold generates Water. Its Virtue is chilling cold; its Transformation is clear and quiet; its Administration is freezing and solemn; its Command is Cold; its Abnormality is biting cold; its Disaster is ice, snow, frost, and hail. Therefore, observing the movement of Qi, there are Virtue, Transformation, Administration, Command, Abnormality, and Disaster. All things are affected by this, and humans respond accordingly. (From *Suwen: Qijiao Bian Da Lun*)
The Qi of the Five Movements (Wu Yun) erupts only when stagnation reaches its extreme, acting according to the time. Excess and Deficiency result in different eruptions. Excess follows the "Completion Numbers" (Cheng Shu), Deficiency follows the "Generation Numbers" (Sheng Shu), while Earth always follows the Generation Number.
When Earth Stagnation (Tu Yu) erupts: Rocks and valleys tremble; thunder roars at the junction of Qi; dust rises making the sky yellow-black, transforming into white Qi; it drifts high and deep, striking stones and flying in the void; floodwaters follow, rivers overflow, fields and pastures churn like galloping horses (metaphor for dust clouds). The Transformation Qi spreads, bringing timely rains; things begin to grow, develop, transform, and mature. Clouds rush to the Rain Mansion (Rain Mansion refers to the position governed by Taiyin Spleen-Stomach Dampness); rosy clouds embrace the morning sun; mountains and marshes are shrouded in dusty haze. These are the four atmospheric signs of Earth Stagnation eruption. Clouds stretch across heavenly mountains; floating clouds appear and disappear—this is the precursor sign of Earth Stagnation.
When Metal Stagnation (Jin Yu) erupts: The sky is clean, the earth is bright; the wind is crisp and cutting; great coolness arises; grass and trees float in smoke; Dryness Qi circulates; fog frequently rises; a killing aura arrives; grass and trees become pale and dry; Metal makes sound (the rustling of autumn wind). Mountains and marshes scorch and wither; soil congeals like salt crust. These are the five atmospheric signs of Metal Stagnation eruption. White dew falls at night; forests and thickets sound desolate—this is the precursor sign of Metal Stagnation.
When Water Stagnation (Shui Yu) erupts: Yang Qi retreats; Yin Qi rises violently; severe cold arrives; rivers and marshes freeze rigidly; cold condenses into frost and snow; severely, the sky turns yellow-black and dim; Qi flows through the air junction, becoming frost-killing Qi; Water shows auspicious signs (ice formations). Solar light is suppressed; empty space accumulates stagnant Yin; white dust dims the view. This occurs during the period before and after the Two Fires (Shaoyang Ministerial Fire and Shaoyin Ministerial Fire). The vast sky is deep and dark; Qi scatters like hemp fibers, faintly visible then hidden, color black with slight yellow—this is the precursor sign of Water Stagnation.
When Wood Stagnation (Mu Yu) erupts: The vast sky is dusty and dim; clouds and objects are disturbed; great winds arrive, overturning roofs and breaking trees; trees undergo change. The sky presents pale dust; heaven and mountain merge in one color; sometimes the Qi is turbid, yellow-black, stagnant like horizontal clouds that do not rise, erupting only after rain. This is the irregular timing of Wood Stagnation eruption. Long rivers bend the grass; soft leaves show their yin side; pines sing in high mountains; tigers roar in rocky caves—these are the precursor signs of Wood Stagnation.
When Fire Stagnation (Huo Yu) erupts: The vast sky swells and obscures; the great brightness is not manifest; flaming fire moves; great heat arrives; mountains and marshes burn; timber oozes sap; large mansions emit smoke; soil floats with salt crust; standing water decreases; creeping grass scorches yellow; wind causes confusion in speech; Dampness Transformation is delayed. At the end of the cycle, great warmth prevails; sweat moistens the pores (Xuanfu). This is the fourth atmospheric sign of Fire Stagnation eruption. Movement returns to stillness; Extreme Yang reverses to Yin; the Dampness Command begins to transform and form. Flowers bloom; water freezes; mountains and rivers hold ice and snow; noon marshes retain flame-like Yang; these are the precursor signs of Fire Stagnation. There is a response to stagnation followed by retribution; all eruptions are observed at their extreme. Wood Stagnation has no fixed time; Water follows Fire. (Water Stagnation erupts before and after the Two Fires, just as Mercury follows the Sun.) Qi has degrees of abundance and scarcity; eruptions have minor and major severity. Minor eruptions correspond only to the ruling Qi; major eruptions involve the subordinate Qi below. By inspecting the subordinate Qi, the manifestation can be known. (From *Suwen: Liuyuan Zhengji Dalun*. The transformations associated with the Five Qi include: Water eruption brings hail and snow; Earth eruption brings drifting storms; Wood eruption brings destruction and breaking; Metal eruption brings clarity and brightness; Fire eruption brings obscurity and gloom. All involve the subordinate Qi that supports them.)