木不及，春有鸣条律畅之化，则秋有雾露清凉之政，春有惨凄残贼之胜，则夏有炎暑燔烁之复。
火不及，夏有炳明光显之化，则冬有严肃霜寒之政，夏有惨凄凝 之胜，则不时有埃昏大雨之复。
土不及，四维有埃云润泽之化，则春有鸣条鼓拆之政，四维发振拉飘腾之变，则秋有肃杀霖霪之复。
金不及，夏有光显郁蒸之令，则冬有严凝整肃之应，夏有炎烁燔燎之变，则秋有冰雹霜雪之复。
水不及，四维有湍润埃云之化，则不时有和风生发之应，四维发埃昏骤注之变，则不时有飘荡振拉之复。
夫五运之政，犹权衡也，高者抑之，下者举之，化者应之，变者复之，气之常也。故曰∶天地之
变化，神明为之纪，阴阳之往复，寒暑彰其兆，此之谓也。（气交变大论）
帝曰∶夫子之言岁候太过不及，而上应五星，今夫德化政令灾眚变易，非常而有也，卒然而动，其亦为之
变乎？岐伯曰∶承天而行之，故无妄动，无不应也，卒然而动者，气之交变也，其不应焉。故曰∶应常不
应卒，此之谓也。帝曰∶其应奈何？岐伯曰∶各从其气化也。（如岁星之化，以风应之；荧惑之化，以热
应之之类是也。）
帝曰∶其行之徐疾逆顺何如？岐伯曰∶以道留久，逆守而小，是谓省下。（以道谓顺行，留久谓过应留
之日数也。省下，察天下人主之善恶也。）以道而去，去而速来，曲而过之，是谓省遗过也。（已去复来，
逆行而速，委曲经过，是谓遗其过而省察之。）久留而环，或离或附，是谓议灾，与其德也。（如环之绕，
盘旋不去也。火议罪，金议杀，木水土议德也。）应近则小，应远则大。（近谓犯星犹在，远谓
犯星去久，大小谓祸福之应。）芒而大倍常之一，其化甚，大常之二，其眚即也。小常之一，其化减，
小常之二，是谓临视。省下之过与其德也。德者福之，过者伐之，是以象之见也，高而远则小，下而近则大，
故大则喜怒迩，小则祸福远。岁运太过，则运星北越。（北越，谓背而行也。）运气相得，则各行以
道，（无克伐之嫌，故守常而各行于中道也。）故岁运太过，则畏星失色而兼其母，（如木太过则土星
色赤也。）不及则色兼其所不胜，（如木不及则木星色白也。天气制胜已，地气制己胜，天制色，地制形，
色兼其所不胜则制胜己之谓也。）帝曰∶其灾应何如？岐伯曰∶亦各从其化也，故时至有盛衰，凌
犯有逆顺。（五星所至之时，王相为盛，囚死为衰。东行凌犯为顺，灾轻；西行凌犯为逆，灾重也。）
留守有多少。（留守日多则灾深，留守日少则灾浅。）形见有善恶，（星喜润，则为见善，星怒躁，忧丧
则为见恶）。宿属有胜负，征应有吉凶矣。（二十八宿十二辰有相克相生之胜负，则吉凶亦异，故五星
凌犯遇宿属克制，则灾不成。）帝曰∶其善恶何谓也？岐伯曰∶有喜有怒，有忧有丧，有泽有燥，
此象之常也，必谨察之。（光色圆明，不盈不缩，怡然莹然，人见之而喜，星之喜也。光色勃然临人，
芒彩满溢，人见之畏星之怒也。光色微 ，乍明乍暗，星之忧也。光色迥然，不彰不莹，不与众同，
星之丧也。泽，洪润也。燥，枯燥也。气交变大论）
木运不及，如果春季有风吹树枝发出声响、气流通畅的生化之象，那么秋季就会有雾露清凉的政令之象；如果春季出现凄惨残贼般的胜气，那么夏季就会出现炎热酷暑焚烧灼烁的复气。
火运不及，如果夏季有光明显赫的生化之象，那么冬季就会有严肃霜寒的政令之象；如果夏季出现凄惨凝结的胜气，那么就会不时出现尘土昏暗大雨倾盆的复气。
土运不及，如果在四季末月（辰戌丑未月）有尘埃云雾滋润万物的生化之象，那么春季就会有风吹树枝作响、大地解冻鼓裂的政令之象；如果在四季末月出现震动摧拉、狂风飘腾的变化，那么秋季就会有肃杀之气和连绵淫雨的复气。
金运不及，如果夏季有光明显著、湿热郁蒸的政令之象，那么冬季就会有严酷凝结、整齐肃杀的应验之象；如果夏季出现炎热灼烧、大火燎原的变化，那么秋季就会出现冰雹霜雪的复气。
水运不及，如果在四季末月有急流润泽、尘埃云雾的生化之象，那么就会不时有温和风气生发的应验之象；如果在四季末月出现尘土昏暗、暴雨骤注的变化，那么就会不时有狂风飘荡、震动摧拉的复气。
五运的政令，就像秤杆和秤锤一样平衡，高的地方要压制它，低的地方要举起它，正常的生化要顺应它，异常的变化要报复它，这是气的常规规律。所以说：天地之间的变化，由神明作为纲纪，阴阳的往复循环，通过寒暑显现出征兆，说的就是这种情况。（出自《素问·气交变大论》）
黄帝说：先生所说的岁候太过与不及，上应五星运行，如今那些德化、政令、灾眚、变易，并非经常发生而是突然出现的，它们也会引起相应的变化吗？岐伯说：五星承奉天道而行，所以不会妄动，没有不应验的。突然而动的，是气的交互变异，它们并不因此产生对应的星象变化。所以说：对应的是常态，不对应的是突发，说的就是这种情况。
黄帝说：这种对应是如何进行的呢？岐伯说：各自顺从其气化特性。例如岁星（木星）的气化，以风来相应；荧惑星（火星）的气化，以热来相应，等等。
黄帝说：五星运行的快慢、逆顺是怎样的？岐伯说：如果五星沿着轨道长久停留，逆行守位且显得微小，这叫做“省下”（考察天下君主的善恶）。所谓“沿道”，指顺行；所谓“留久”，指超过应当停留的天数。所谓“省下”，是察视天下君主的行为善恶。如果五星沿轨道离去，离去后迅速返回，曲折经过某地，这叫做“省遗过”（检查遗漏的过错）。已经离去又回来，逆行且速度快，委曲经过，这叫作遗漏了过错而去省察它。如果五星长久停留并环绕盘旋，有时离开有时依附，这叫做“议灾与其德”（评议灾祸与功德）。像环一样绕圈，盘旋不去。火星评议罪责，金星评议杀戮，木、水、土星评议功德。星星离人近则感应小，离人远则感应大。这里“近”指犯星还在附近，“远”指犯星离去已久。“大小”指祸福感应的程度。光芒大而比平常大一倍，其生化作用就强烈；比平常大二倍，灾祸立即降临。光芒比平常小一倍，其生化作用减弱；比平常小二倍，这叫“临视”（上天视察）。省察人的过错与功德。有功德的就赐福，有过错的就讨伐。所以星象显现时，位置高且远就显得小，位置低且近就显得大。所以大则喜怒的感应就近，小则祸福的感应就远。岁运太过，则运星向北偏离（北越，指背道而行）。运气相得（无克制），则各行其道（没有克伐的嫌疑，所以坚守常道各行于中道）。所以岁运太过，则畏星（被克之星）变色并且兼有其母星的颜色（如木太过则土星色赤）。岁运不及，则颜色兼有所不胜之星的颜色（如木不及则木星色白）。天气制胜已所胜之气，地气制己所胜之气，天制色，地制形，颜色兼有所不胜之色，就是制胜己之气的意思。
黄帝说：灾祸的应验是怎样的？岐伯说：也各自顺从其气化特性。所以时令到来时有盛衰之分，凌犯时有逆顺之别。（五星所到的时候，王相为盛，囚死为衰。向东行进凌犯为顺，灾轻；向西行进凌犯为逆，灾重。）留守时间有多有少。（留守日多则灾深，留守日少则灾浅。）星形显现有好坏之分，（星体喜欢湿润光泽，则为见善；星体愤怒躁动，忧丧则为见恶。）二十八宿所属有胜负之分，征应有吉有凶。（二十八宿与十二辰有相生相克的胜负关系，则吉凶也不同，所以五星凌犯遇到宿属克制，则灾不成。）
黄帝说：其中的好坏是指什么？岐伯说：有喜有怒，有忧有丧，有泽有燥，这是星象的常态，必须仔细察视。（光色圆融明亮，不盈不满不缩，怡然莹洁，人见了感到喜悦，这是星的“喜”。光色勃发逼近人，芒彩满溢，人见了畏惧，这是星的“怒”。光色微弱模糊，忽明忽暗，这是星的“忧”。光色迥异，不彰显不晶莹，不与众星相同，这是星的“丧”。泽，指洪润。燥，指枯燥。出自《素问·气交变大论》）
When Wood Qi is deficient, if there is the transformation of wind rustling through branches and smooth airflow in spring, then there will be the administration of fog, dew, and coolness in autumn. If there is the overcoming of desolation and cruelty in spring, then there will be the retaliation of blazing heat and scorching sun in summer.
When Fire Qi is deficient, if there is the transformation of bright illumination and manifest radiance in summer, then there will be the administration of solemn frost and cold in winter. If there is the overcoming of desolation and condensation in summer, then there will be the retaliation of dusty haze and heavy rain at irregular times.
When Earth Qi is deficient, if there is the transformation of dust clouds and moistening nourishment during the four seasonal transitions (the last month of each season), then there will be the administration of wind rustling through branches and earth cracking open in spring. If there are changes of shaking, tearing, and swirling winds during the four seasonal transitions, then there will be the retaliation of austere killing energy and continuous excessive rain in autumn.
When Metal Qi is deficient, if there is the command of bright illumination and stifling muggy heat in summer, then there will be the response of strict condensation and orderly solemnity in winter. If there are changes of scorching heat and raging fire in summer, then there will be the retaliation of hail, frost, and snow in autumn.
When Water Qi is deficient, if there is the transformation of rapid flow, moistening, and dust clouds during the four seasonal transitions, then there will be the response of gentle wind and generating vitality at irregular times. If there are changes of dusty haze and sudden pouring rain during the four seasonal transitions, then there will be the retaliation of swirling winds and violent shaking at irregular times.
The administration of the Five Movements (Wu Yun) is like a balance beam and weight; what is high is suppressed, what is low is lifted, normal transformations are responded to, and abnormal changes are retaliated against. This is the constant law of Qi. Therefore it is said: The changes between Heaven and Earth have the Divine Spirit as their guide; the recurrence of Yin and Yang reveals its signs through cold and heat. This is what is meant. (From *Suwen: Treatise on the Great Variation of Qi Intersection*)
The Yellow Emperor said: You spoke of the annual climate being excessive or deficient, corresponding above to the Five Planets. Now, regarding virtue, transformation, administration, commands, disasters, and anomalies, these do not occur constantly but arise suddenly. Do they also cause corresponding changes? Qibo said: The planets follow the Way of Heaven and thus do not act recklessly; there is no change that does not correspond. Sudden movements are due to the intersecting variations of Qi, and they do not provoke corresponding planetary responses. Therefore it is said: There is correspondence with constancy, but not with suddenness. This is what is meant.
The Yellow Emperor said: How does this correspondence work? Qibo said: Each follows its own Qi transformation. For example, the transformation of the Year Star (Jupiter/Suisxing) corresponds with Wind; the transformation of the Flaming Star (Mars/Yingshuoxing) corresponds with Heat, and so forth.
The Yellow Emperor said: What are the speeds and directions (retrograde/progressive) of their movement? Qibo said: If a planet stays long along its orbit, moves retrogradely, holds its position, and appears small, this is called "Xia Sheng" (Inspecting the Subordinates). "Along the path" refers to direct motion; "staying long" refers to exceeding the number of days it should remain. "Inspecting the Subordinates" means observing the good and evil deeds of the rulers under Heaven. If a planet leaves along its path, returns quickly after leaving, and passes by curving, this is called "Sheng Yi Guo" (Inspecting Omitted Faults). Returning after having left, moving retrogradely and quickly, passing by obliquely, means inspecting faults that were previously overlooked. If a planet stays for a long time and circles around, sometimes separating and sometimes attaching, this is called "Yi Zai Yu Qi De" (Deliberating Disaster and Virtue). Like a ring encircling, spinning without departing. The Fire Star deliberates crimes, the Metal Star deliberates executions, while Wood, Water, and Earth Stars deliberate virtues. When the star is near, the effect is small; when far, the effect is large. "Near" means the offending star is still close; "far" means the offending star has been gone for a long time. "Small and large" refer to the magnitude of the disaster or blessing. If the light is large and twice the usual size, the transformation is intense; if twice the usual size, the disaster arrives immediately. If the light is small and half the usual size, the transformation is diminished; if half the usual size again (one-quarter total), this is called "Lin Shi" (Approaching Inspection). It inspects human faults and virtues. Those with virtue receive blessings; those with faults receive punishment. Thus, when an image appears, if it is high and far, it looks small; if low and near, it looks large. Therefore, large images mean anger or joy are near; small images mean disaster or fortune are distant. When the Annual Movement is excessive, the Movement Star moves northward ("Bei Yue", meaning moving against the course). When the Movement Qi and Transformation Qi are harmonious (without mutual overcoming), each follows its own path (no suspicion of overcoming, so they maintain the norm and move along the central path). Therefore, when the Annual Movement is excessive, the Feared Star (the star overcome by the excessive element) changes color and assumes the color of its mother element (e.g., if Wood is excessive, the Earth Star turns red). When deficient, the color assumes that of the element it cannot overcome (e.g., if Wood is deficient, the Wood Star turns white). Heavenly Qi controls the Qi it overcomes; Earthly Qi controls what it overcomes. Heaven controls Color, Earth controls Form. If the color assumes that of the element it cannot overcome, it signifies the controlling of the element that controls itself.
The Yellow Emperor said: How do the disasters respond? Qibo said: They also follow their respective transformations. Thus, when the time arrives, there is distinction between flourishing and declining; when infringing, there is distinction between compliant and rebellious. (At the time the Five Planets arrive, Wang and Xiang phases are flourishing, while Qiu and Si phases are declining. Infringing while moving east is compliant, resulting in light disaster; infringing while moving west is rebellious, resulting in heavy disaster.) The duration of staying varies. (More days of staying mean deeper disaster; fewer days mean shallower disaster.) The appearance of the form has good and bad aspects. (Stars that appear moist and lustrous indicate good omens; stars that appear angry and agitated, indicating sorrow and mourning, indicate bad omens.) The belonging to specific mansions involves victory and defeat, leading to auspicious or inauspicious responses. (The Twenty-Eight Mansions and Twelve Earthly Branches have mutual generation and overcoming relationships determining victory and defeat, so the omens differ. Thus, when the Five Planets infringe upon a mansion that controls them, the disaster does not materialize.)
The Yellow Emperor said: What constitutes good and bad? Qibo said: There is Joy, Anger, Sorrow, Mourning, Moisture, and Dryness. These are the constants of stellar images and must be carefully observed. (Round and bright light, neither overflowing nor shrunk, serene and luminous, causing people to feel joy, is the Star's Joy. Bright and imposing light, overflowing brilliance, causing people to feel fear, is the Star's Anger. Dim and obscure light, flickering between bright and dark, is the Star's Sorrow. Distinctly different light, neither manifest nor luminous, unlike other stars, is the Star's Mourning. "Moisture" refers to abundant dampness. "Dryness" refers to arid dryness. From *Suwen: Treatise on the Great Variation of Qi Intersection*)