（《素问·六元正纪大论》）
黄帝问曰∶五运六气之应见，六化之正，六变之纪何如？岐伯对曰∶夫六气正纪，有化有变，有胜有复，有用有病，
不同其候，帝欲何乎？帝曰∶愿尽闻之。 岐伯曰∶请遂言之。（正纪者，凡六气应化之纪，皆曰正纪，与本篇前文邪化
正化之正不同。）
夫气之所至也，厥阴所至为和平，（初之主气，木化也。）少阴所至为暄，（二之主气，君火也。）太阴所至为埃溽，（四
之主气，土化也。）少阳所至为炎暑，（三之主气，相火也。）阳明所至为清劲，（五之主气，金化也。）太阳所至为寒氛，
（终之主气，水化也。）时化之常也。（此四时正化，主气之常也。按∶三阴三阳之次∶厥阴，一阴也；少阴，二阴也；
太阴，三阴也；少阳，一阳也；阳明，二阳也；太阳，三阳也。皆因次为序，下文十二化皆然，此客气之常也。）
厥阴所至为风府、为璺启，（府者，言气化之所司也。微裂未破曰璺，开拆曰启，皆风化所致。璺音问。）少阴所至
为大火府、为舒荣，（少阴为君，故曰大火府。物得阳气，故舒展荣美。）太阴所至为雨府、为圆盈，（太阴化湿，故为雨
府。物得土气而后充实，故为圆盈。圆，周也。）少阳所至为热府、为行出，（少阳为相，故曰热府，相火用事，其热尤
甚。阳气盛极，尽达于外，物得之而形全，故曰行出。）阳明所至为司杀府、为庚苍，（金气用事，故为司杀府。庚，更
也。苍，木化也。物得发生之化者，遇金气而更易也。）太阳所至为寒府、为归藏，（寒水用事，物得其气而归藏也。）司
化之常也。（司，主也。六气各有所主，乃正化之常也。）
厥阴所至为生、为风摇，（木气升，故主升。风性动，故为摇。）少阴所至为荣、为形见，（阳气方盛，故物荣而形显。）
太阴所至为化、为云雨，（土能化生万物，云雨其气也。）少阳所至为长、为蕃鲜，阳气大盛，故物长而蕃鲜。）阳明所至
为收、为雾露，（金之化也。）太阳所至为藏、为周密，（水之化也。）气化之常也。（六气各有所化，亦正化之常也。以上
二化，皆兼植物为言。）
厥阴所至为风生，终为肃；（《六微旨大论》曰∶风位之下，金气承之。故厥阴风生而终为整肃也。）少阴所至为热生，
中为寒；（《六微旨大论》曰∶少阴之上，热气治之，中见太阳。故少阴热生而中为寒也。又云∶君火之下，阴精承之。
亦为寒之义。）太阴所至为湿生，终为注雨；（土位之下，风气承之，故太阴湿生而终为注雨，即飘骤之谓。）少阳所至为
火生，终为蒸溽；（相火之下，水气承之，故少阳火生而终为蒸溽也。溽音辱。）阳明所至为燥生，终为凉；（此燥凉二字，
当互更用之为是。盖金位之下，火气承之，故阳明凉生而终为燥也。）太阳所至为寒生，中为温，（《六微旨大论》曰∶太
阳之上，寒气治之，中见少阴。故太阳寒生而中为温也。愚按∶上文六化，厥阴太阴少阳阳明俱言终，而惟少阴太阳言
中者何也？盖六气之道，阴阳而已；阴阳征兆，水火而已。少阴者，君火也；太阳者，寒水也。阳胜则阴复，故少阴所
至为热生，中为寒，此离象之外阳内阴也。阴胜则阳复，故太阳所至为寒生，中为温，此坎象之外阴内阳也。故惟此二
气言中者，言阴阳互藏之纲领也；其他言终者，言五行下承之义耳。）德化之常也。（此以六气之正化而承者随之，皆生
物之本也，故为德化之常。）
厥阴所至为毛化，（毛虫之族，得木化也。）少阴所至为羽化，（羽虫之族，得火化也。王氏曰∶有羽翮飞行之类。义
通。翮，亥格切。）太阴所至为 化，（ 虫之族，得土化也。）少阳所至为羽化，（王氏曰∶薄明羽翼，蜂蝉之类，非翎
羽之羽也。义通。）阳明所至为介化，（甲虫之族，得金化也。）太阳所至为鳞化，（鳞虫之族，得水化也。）德化之常也。
（此动物赖之以生，所谓德化之常也。以上言化者凡五类。）
厥阴所至为生化，（万物始生，温化布也。）少阴所至为荣化，（物荣而秀，暄化布也。）太阴所至为濡化，（物滋而泽，
湿化布也。）少阳所至为茂化，（物茂而繁，热化布也。）阳明所至为坚化，（物坚而敛，金化布也。）太阳所至为藏化，（物
隐而藏，水化布也。）布政之常也。（气布则物从其化，故谓之政。）
厥阴所至为飘怒大凉，（飘怒，木亢之变也。大凉，金之承制也。）少阴所至为大暄、寒，（大暄 ，火亢之变也。寒，
阴精之承制也。暄音喧。）太阴所至为雷霆骤注、烈风，（雷霆骤注，土亢之变也。烈风，木之承制也。）少阳所至为飘风
燔燎、霜凝，（飘风燔燎，热亢之变也。霜凝 ，水之承制也。）阳明所至为散落、温，（散落，金亢之变也。温，火之承
制也。）太阳所至为寒雪冰雹、白埃，（寒雪冰雹，水亢之变也。白埃，土之承制也。）气变之常也。（变者，变乎常也。
六气亢极，则承者制之，因胜而复，皆非和平正气，故谓之变。）
厥阴所至为挠动、为迎随，（挠动，风之性。迎随，木之性。）少阴所至为高明焰、为曛，（高明焰，阳光也。曛，热
气也。）太阴所至为沉阴、为白埃、为晦暝，（晦暝，昏黑色也。皆湿土之气。）少阳所至为光显、为彤云、为曛，（光显，
虹电火光之属也。彤云，赤云也。彤音同。）阳明所至为烟埃、为霜、为劲切、为凄鸣，（皆金气肃杀之令。）太阳所至为
刚固、为坚芒、为立，（皆水气寒凝之令。）令行之常也。（气行而物无敢违，故谓之令。以上曰政、曰变、曰令者凡三类。）
厥阴所至为里急，（风木用事则病在筋，故为里急。）少阴所至为疡胗身热，（君火用事则血脉热，故疡胗身热。）太
阴所至为积饮痞隔，（湿土用事则脾多湿滞，故为积饮痞隔。）少阳所至为嚏呕、为疮疡，（相火炎上，故为嚏呕。热伤皮
腠，故为疮疡。）阳明所至为浮虚，（阳明用事而浮虚，皮毛为金之合也。）太阳所至为屈伸不利，（寒水用事则病在骨，
故为屈伸不利。）病之常也。
厥阴所至为支痛，（厥阴主肝，故两胁肋支为痛。）少阴所至为惊惑、恶寒战栗、谵妄，（少阴主心，故为惊惑。热极
反兼寒化，故恶寒战栗。阳亢伤阴，心神迷乱故谵妄。）太阴所至为 满，（太阴主脾，病在中焦，故畜满。（ 音畜。）
少阳所至为惊躁瞀昧暴病，（少阳主胆而火乘之，故为惊躁。火外阳而内阴，故瞀昧。相火急疾，故为暴病。瞀音务，闷
也。）阳明所至为鼽、尻阴股膝髀 足病，（阳明胃经起于鼻，故为鼽。会于气街，总于宗筋，以下于足，故为尻阴膝
足等病。）太阳所至为腰痛，（太阳膀胱之脉，挟脊抵腰中，故为腰痛。）病之常也。
厥阴所至为软戾，（厥阴木病在筋，故令肢体 缩，乖戾不支。 音软。戾音利。）少阴所至为悲妄衄 ，（火病于心
而并于肺，故为悲妄。火逼血而妄行，故鼻血为衄，污血为蔑。蔑音灭。）太阴所至为中满霍乱吐下，（土湿伤脾也。）少
阳所至为喉痹耳鸣呕涌，（相火上炎也。涌， 同。）阳明所至为胁痛、皴揭，（燥金用事则肝木受伤，故胁痛。皮肤甲错
而起为皴揭，皆燥病也。皴，取钧切。）太阳所至为寝汗痉，（寒水用事，故为寝汗，《脉要精微论》曰阴气有余为多汗身
寒者是也。支体强直、筋急反戾曰痉，阴寒凝滞而阳气不行也。痉音敬。）病之常也。
厥阴所至为胁痛呕泄，（木自为病，故胁痛。肝乘于脾，故呕泄。）少阴所至为语笑，（少阴主心，心藏神，神有余则
笑不休。）太阴所至为重 肿，（土气湿滞，则身重肉浮而肿，谓之 肿。）少阳所至为暴注 螈暴死，（相火乘金，大肠
受之，则为暴注而下，乘脾则肌肉 动，乘肝则肢体筋脉抽螈。相火急暴，故为暴死。螈音炽。）阳明所至为鼽嚏，（金
气寒肃而敛，故为鼽嚏。鼽音求。嚏音帝。）太阳所至为流泄禁止，（寒气下行，能为泻利，故曰流泄。阴寒凝结，阳气
不化，能使二便不通，汗窍不解，故曰禁止。）病之常也。（以上病候凡四类。）
凡此十二变者，报德以德，报化以化，报政以政，报令以令，气高则高，气下则下，气后则后，气前则前，气中则
中，气外则外，位之常也。（此总结上文胜复变病之候，各因其所至之气而为之报也。故气至有德化政令之异，则所报者
亦以德化政令；气至有高下前后中外之异，则所报者亦以高下前后中外。其在人之应之者，如手之三阴三阳其气高，足
之三阴三阳其气下，足太阳行身之后，足阳明行身之前，足少阴太阴厥阴行身之中，足少阳行身之外，亦各有其位之常
也。）故风胜则动，（此下总言六气之病应也。风善行而数变，故风胜则动。）热胜则肿，（疮疡痈肿，火之病也。）燥胜则
干，（精血津液枯涸于内，皮肤肌肉皴揭于外，皆燥之病也。）寒胜则浮，（腹满身浮，阳不足而寒为病也。）湿胜则濡泄，
甚则水闭 肿，（濡泄，水利也。水闭 肿，水道不利而肌肉肿胀，按之如泥不起也。以上六句，与《阴阳应象大论》同，
详见阴阳类一。）随气所在以言其变耳。（气有高下前后中外之异。人之为病，其气亦然。故气胜于高则病在头项，气胜
于下则病在足膝，气胜于前则病在面腹手臂，气胜于后则病在肩背腰臀，气胜于中则病在脏腑筋骨，气胜于外则病在经
络皮毛，而凡风胜则动、热胜则肿、燥胜则干、寒胜则浮、湿胜则濡泄 肿之类，无不随气所在而为病变也。）帝曰∶愿
闻其用也。（此言施化之用也。）岐伯曰∶夫六气之用，各归不胜而为化。（各归不胜，谓必从可克者而施其化也。）故太
阴雨化，施于太阳；（土能胜水也。）太阳寒化，施于少阴；（水能胜火也。）少阴热化，施于阳明；（火能胜金也。）阳明
燥化，施于厥阴；（金能胜木也。）厥阴风化，施于太阴，（木能胜土也。）各命其所在以征之也。（所在，即方月也。征，
验也。主气之方月有常，如九宫八方各有所属，六气四时各有其序也。客气之方月无定，如子午岁少阴司天，则太阳在
东北，厥阴在东南，少阴在正南，太阴在西南，少阳在西北，阳明在正北，此子午客气之方也。太阳主初气，厥阴主二
气，少阴主三气，太阴主四气，少阳主五气，阳明主六气，此子午客气之月也。若其施化，则太阳寒化，当施于正南之
少阴及西北之少阳，初气之征也；厥阴风化，当施于西南之太阴，二气之征也；少阴热化，当施于正北之阳明，三气之
征也；太阴雨化，当施于东北之太阳，四气之征也；少阳火化，当施于正北之阳明，五气之征也；阳明燥化，当施于东
南之厥阴，终气之征也，此子午年少阴司天方月施化之义也。然岁步各有盛衰，气太过，则乘彼不胜而施其邪化；气不
及，则为彼所胜而受其制化；气和平，则各布其政令而无灾变之化。是以盈虚消长，又各有微妙存焉。举此一年，他可
类求矣。）帝曰∶自得其位何如？岐伯曰∶自得其位，常化也。（自得其位，言六气所临，但施化于本位之方月，而无彼
此之相犯也。如前注子午岁，太阳在东北，主初之气，于本位施其寒化，厥阴在东南，主二之气，于本位施其风化之类，
皆自得其位之常化也。）帝曰∶愿闻所在也。岐伯曰∶命其位而方月可知也。（命，命其名也。位，即上下左右之位也。
方，方隅也。月，月令也。命其位则名次立，名次立则所直之方，所主之月各有其应而常变可知矣。愚按∶上文云报德
以德、报化以化、报政令以政令者，言胜复之气，因变之邪正而报有不同也。云气高则高、气下则下、气后则后、气前
则前、气中外则中外者，言胜复之方，随气所在而或此或彼，变无定位也。故以天下之广言之，则东南方阳也，阳者其
精降于下，故右热而左温；西北方阴也，阴者其精奉于上，故左寒而右凉。以一州之地言之，则崇高者阴气治之，故高
者气寒；污下者阳气治之，故下者气热。此方隅大小之气有不同也。以运气所主言之，则厥阴所至为风，少阴所至为火，
太阴所至为雨，少阳所至为热，阳明所至为燥，太阳所至为寒，此六气之更胜，有衰有王不一也。以九宫所属言之，则
有曰灾一宫、灾三宫、灾四宫、灾五宫、灾九宫，而四正四隅有异也。故本篇言位言方言月。夫以三者相参，则四时八
方之候，其变不同者多矣。故有应于此而不应于彼者，有寒热温凉主客相反者，有南方清燥而温、北方雨湿而潦者，有
中原冰雪而寒、左右温凉更互者，此以地理有高下，情势有大小，气位方月有从逆，小者小异，大者大异，而运气之变，
所以有无穷之妙也。先儒有以天下旱潦不同，而非运气主岁之说者，盖未达此章之理耳。有按在前第十，当与此篇参其
义。）
（出自《素问·六元正纪大论》）
黄帝问道：五运六气相应的表现，六气正常化育的规律，以及六气异常变化的纲纪是怎样的？岐伯回答说：六气的正常化育与变化，有正常的化育，有异常的变化，有过盛的克制，有报复的反攻，有施用的功能，有致病的影响，它们的表现各不相同，陛下想了解哪一方面呢？黄帝说：希望听您详尽地讲解。岐伯说：请允许我接着说明。（所谓“正纪”，是指凡六气应时化育的纲纪，都称为正纪，这与本篇前文提到的邪化、正化中的“正”含义不同。）
气所到达的时候，厥阴风木到达时为和平之气，（这是初之气的主气，属木的化育。）少阴君火到达时为温暖之气，（二之气的主气，属君火。）太阴湿土到达为潮湿闷热之气，（四之气的主气，属土的化育。）少阳相火到达为炎热暑气，（三之气的主气，属相火。）阳明燥金到达为清凉劲急之气，（五之气的主气，属金的化育。）太阳寒水到达为寒冷雾气，（终之气的主气，属水的化育。）这是四时正常化育的常态。（这是四时的正化，主气的常态。按：三阴三阳的顺序是：厥阴为一阴；少阴为二阴；太阴为三阴；少阳为一阳；阳明为二阳；太阳为三阳。都是按照这个次序排列，下文十二种化育都是如此，这是客气运行的常态。）
厥阴风木到达时，表现为风气聚集之所，万物开裂萌动，（“府”是说气化作用所主管的地方。“璺”指微裂而未破，“启”指开拆，这都是风化所致。璺音wèn。）少阴君火到达时，表现为大火之府，万物舒展繁荣，（少阴为君火，所以叫大火府。万物得到阳气，所以舒展而荣美。）太阴湿土到达时，表现为雨湿之府，万物圆润充盈，（太阴化生湿气，所以叫雨府。万物得到土气后才充实，所以叫圆盈。圆，指周全。）少阳相火到达时，表现为热盛之府，万物生长外达，（少阳为相火，所以叫热府，相火当令，其热特别厉害。阳气盛极，完全达于体表，万物得到它而形体完备，所以叫行出。）阳明燥金到达时，表现为司杀之府，万物更替变苍，（金气当令，所以叫司杀府。庚，意为更替。苍，指木的化育。万物得到发生之化的，遇到金气而更替改变。）太阳寒水到达时，表现为寒藏之府，万物归伏闭藏，（寒水当令，万物得到寒气而归伏闭藏。）这是主管化育的常态。（司，即主。六气各有所主，这是正化的常态。）
厥阴风木到达时，主生发，主风动摇摆，（木气上升，所以主升。风性主动，所以为摇。）少阴君火到达时，主繁荣，主形态显现，（阳气正盛，所以万物繁荣且形态显露。）太阴湿土到达时，主化生，主云雨滋润，（土能化生万物，云雨就是它的气象。）少阳相火到达时，主成长，主繁茂鲜艳，（阳气大盛，所以万物成长而繁茂鲜艳。）阳明燥金到达时，主收敛，主雾露凝结，（这是金的化育。）太阳寒水到达时，主闭藏，主严密周密，（这是水的化育。）这是气化作用的常态。（六气各有所化，也是正化的常态。以上两种化育，都兼及植物而言。）
厥阴风木到达时，风气生发，最终转为肃杀，（《六微旨大论》说：风位之下，有金气承继制约。所以厥阴风生而最终变为整肃。）少阴君火到达时，热气生发，中间夹杂寒气，（《六微旨大论》说：少阴之上，热气主治，中见太阳寒水。所以少阴热生而中间表现为寒。又说：君火之下，阴精承继制约。这也是寒的意思。）太阴湿土到达时，湿气生发，最终转为暴雨，（土位之下，风气承继制约，所以太阴湿生而最终转为注雨，即飘风骤雨的意思。）少阳相火到达时，火气生发，最终转为蒸热潮湿，（相火之下，水气承继制约，所以少阳火生而最终转为蒸溽。溽音rù。）阳明燥金到达时，燥气生发，最终转为凉气，（这“燥”、“凉”二字，应当互换使用才正确。因为金位之下，火气承继制约，所以阳明凉生而最终变为燥。）太阳寒水到达时，寒气生发，中间夹杂温气，（《六微旨大论》说：太阳之上，寒气主治，中见少阴君火。所以太阳寒生而中间表现为温。我按：上文六种化育，厥阴、太阴、少阳、阳明都说“终”，唯独少阴、太阳说“中”，为什么呢？大概六气的道理，不过是阴阳而已；阴阳的征兆，不过是水火而已。少阴是君火；太阳是寒水。阳胜则阴复，所以少阴到达时热气生发，中间为寒，这是离卦外阳内阴的形象。阴胜则阳复，所以太阳到达时寒气生发，中间为温，这是坎卦外阴内阳的形象。所以只有这两气说“中”，是讲阴阳互藏的纲领；其他说“终”的，讲的是五行下承的意义。）这是德化作用的常态。（这是以六气的正化及其承继者随之，都是生物的根本，所以称为德化之常。）
厥阴风木到达时，表现为毛虫类化育，（毛虫一类，得木气化育。）少阴君火到达时，表现为羽虫类化育，（羽虫一类，得火气化育。王氏说：有羽毛翅膀飞行的之类。义理相通。翮，音hé。）太阴湿土到达时，表现为倮虫类化育，（倮虫一类，得土气化育。）少阳相火到达时，表现为羽虫类化育，（王氏说：薄明羽翼，如蜂蝉之类，不是翎毛之羽。义理相通。）阳明燥金到达时，表现为介甲类化育，（介甲一类，得金气化育。）太阳寒水到达时，表现为鳞虫类化育，（鳞虫一类，得水气化育。）这是德化作用的常态。（这些动物依赖它而生存，所谓的德化之常。以上言“化”的共有五类。）
厥阴风木到达时，表现为生化，（万物开始生长，温化布散。）少阴君火到达时，表现为荣化，（万物繁荣秀美，暄化布散。）太阴湿土到达时，表现为濡化，（万物滋润光泽，湿化布散。）少阳相火到达时，表现为茂化，（万物茂盛繁多，热化布散。）阳明燥金到达时，表现为坚化，（万物坚实收敛，金化布散。）太阳寒水到达时，表现为藏化，（万物隐伏闭藏，水化布散。）这是布政作用的常态。（气布散则万物顺从其化育，所以称为政。）
厥阴风木到达时，表现为飘怒和大凉，（飘怒，是木气亢盛的变异。大凉，是金气承继制约的结果。）少阴君火到达时，表现为大温暖和寒气，（大暄，是火气亢盛的变异。寒，是阴精承继制约的结果。暄音xuān。）太阴湿土到达时，表现为雷霆骤雨和烈风，（雷霆骤雨，是土气亢盛的变异。烈风，是木气承继制约的结果。）少阳相火到达时，表现为飘风燔燎和霜凝，（飘风燔燎，是热亢盛的变异。霜凝，是水气承继制约的结果。）阳明燥金到达时，表现为散落和温气，（散落，是金气亢盛的变异。温，是火气承继制约的结果。）太阳寒水到达时，表现为寒雪冰雹和白埃，（寒雪冰雹，是水气亢盛的变异。白埃，是土气承继制约的结果。）这是气变作用的常态。（变，就是违背常态。六气亢极，则承继者制约它，因胜而复，都不是和平正气，所以称为变。）
厥阴风木到达时，表现为肢体挠动、迎随屈伸，（挠动，是风的本性。迎随，是木的本性。）少阴君火到达时，表现为光明火焰和熏热，（光明焰，指阳光。曛，指热气。）太阴湿土到达时，表现为沉阴、白埃和晦暝，（晦暝，指昏黑色。都是湿土之气。）少阳相火到达时，表现为光显、彤云和曛，（光显，指虹电火光之类。彤云，指赤云。彤音tóng。）阳明燥金到达时，表现为烟埃、霜、劲切和凄鸣，（都是金气肃杀的命令。）太阳寒水到达时，表现为刚固、坚芒和立定，（都是水气寒凝的命令。）这是令行作用的常态。（气运行而万物不敢违抗，所以称为令。以上所说的政、变、令三类。）
厥阴风木到达时，表现为腹中拘急，（风木当令则病在筋，所以为里急。）少阴君火到达时，表现为疮疡疹子身热，（君火当令则血脉热，所以疮疡身热。）太阴湿土到达时，表现为积饮痞塞阻隔，（湿土当令则脾多湿滞，所以为积饮痞隔。）少阳相火到达时，表现为喷嚏呕吐、疮疡，（相火上炎，所以为嚏呕。热伤皮腠，所以为疮疡。）阳明燥金到达时，表现为浮虚，（阳明当令而现浮虚，皮毛为金之合也。）太阳寒水到达时，表现为屈伸不利，（寒水当令则病在骨，所以为屈伸不利。）这是致病的常态。
厥阴风木到达时，表现为胁肋支痛，（厥阴主肝，所以两胁肋支撑作痛。）少阴君火到达时，表现为惊骇迷惑、恶寒战栗、胡言乱语，（少阴主心，所以为惊惑。热极反兼寒化，所以恶寒战栗。阳亢伤阴，心神迷乱所以谵妄。）太阴湿土到达时，表现为腹部胀满，（太阴主脾，病在中焦，所以畜积胀满。（ 音chù。）少阳相火到达时，表现为惊躁、视物不清神志昏迷、突发疾病，（少阳主胆而火乘之，所以为惊躁。火外阳而内阴，所以瞀昧。相火急疾，所以为暴病。瞀音mù，闷也。）阳明燥金到达时，表现为鼻塞、尻阴股膝髀足部疾病，（阳明胃经起于鼻，所以为鼽。会于气街，总于宗筋，以下行至足，所以为尻阴膝足等病。）太阳寒水到达时，表现为腰痛，（太阳膀胱经脉，挟脊抵腰中，所以为腰痛。）这是致病的常态。
厥阴风木到达时，表现为肢体软弱挛缩，（厥阴木病在筋，所以令肢体软弱挛缩，乖戾不能支撑。 音ruǎn。戾音lì。）少阴君火到达时，表现为悲伤狂妄、鼻出血，（火病于心而并于肺，所以为悲妄。火逼血而妄行，所以鼻血为衄，污血为蔑。蔑音miè。）太阴湿土到达时，表现为腹中胀满、霍乱吐泻，（土湿损伤脾脏。）少阳相火到达时，表现为喉痹、耳鸣、呕吐涌逆，（相火上炎也。涌，同壅。）阳明燥金到达时，表现为胁痛、皮肤皲裂脱屑，（燥金当令则肝木受伤，所以胁痛。皮肤甲错而起为皴揭，都是燥病。皴，音cūn。）太阳寒水到达时，表现为睡中出汗、痉挛，（寒水当令，所以为寝汗，《脉要精微论》说阴气有余为多汗身寒的是这样。肢体强直、筋急反折曰痉，阴寒凝滞而阳气不行也。痉音jìng。）这是致病的常态。
厥阴风木到达时，表现为胁痛呕吐泄泻，（木自为病，所以胁痛。肝乘于脾，所以呕泄。）少阴君火到达时，表现为言语嬉笑，（少阴主心，心藏神，神有余则笑不休。）太阴湿土到达时，表现为身体沉重浮肿，（土气湿滞，则身重肉浮而肿，谓之 肿。）少阳相火到达时，表现为突然腹泻、肌肉跳动抽搐、猝死，（相火乘金，大肠受之，则为暴注而下，乘脾则肌肉 动，乘肝则肢体筋脉抽螈。相火急暴，所以为暴死。螈音chì。）阳明燥金到达时，表现为鼻塞喷嚏，（金气寒肃而敛，所以为鼽嚏。鼽音qiú。嚏音tì。）太阳寒水到达时，表现为流泄不禁或二便闭塞，（寒气下行，能为泻利，所以曰流泄。阴寒凝结，阳气不化，能使二便不通，汗窍不解，所以曰禁止。）这是致病的常态。（以上病候共四类。）
凡是这十二种变化，以德报德，以化报化，以政报政，以令报令，气在高处则反应在高处，气在下处则反应在下处，气在后则反应在后，气在前则反应在前，气在中则反应在中，气在外则反应在外，这是位置对应的常态。（这是总结上文胜复变病的征候，各因其所至之气而给予相应的回报。所以气至有德化政令的不同，则所回报的也以德化政令相应；气至有高下前后中外的不同，则所回报的也以高下前后中外相应。它在人体上的对应，如手之三阴三阳其气高，足之三阴三阳其气下，足太阳行身之后，足阳明行身之前，足少阴太阴厥阴行身之中，足少阳行身之外，也各有其位置的常态。）所以风胜则导致动摇，（这里总述六气致病的应验。风善行而数变，所以风胜则动。）热胜则导致肿胀，（疮疡痈肿，是火的病证。）燥胜则导致干燥，（精血津液枯涸于内，皮肤肌肉皲裂于外，都是燥的病证。）寒胜则导致浮肿，（腹满身浮，阳不足而寒为病。）湿胜则导致濡泄，严重则导致水道闭塞浮肿，（濡泄，即水样泄泻。水闭浮肿，水道不利而肌肉肿胀，按之如泥不起也。以上六句，与《阴阳应象大论》相同，详见阴阳类一。）随着气所在部位的不同来说明其变化罢了。（气有高下前后中外的差异。人患病，其气也是如此。所以气胜于高则病在头项，气胜于下则病在足膝，气胜于前则病在面腹手臂，气胜于后则病在肩背腰臀，气胜于中则病在脏腑筋骨，气胜于外则病在经络皮毛，而凡是风胜则动、热胜则肿、燥胜则干、寒胜则浮、湿胜则濡泄浮肿之类，无不随着气所在之处而发生病变。）黄帝说：希望听听它的应用。（这里讲施化的应用。）岐伯说：六气的应用，各自归于它所不胜（被它克制的）一方而施加化育。（各归不胜，意思是必须从可被克制的一方来施行其化育。）所以太阴雨化，施加于太阳；（土能胜水。）太阳寒化，施加于少阴；（水能胜火。）少阴热化，施加于阳明；（火能胜金。）阳明燥化，施加于厥阴；（金能胜木。）厥阴风化，施加于太阴，（木能胜土。）各自指定其所处的方位月份来验证它。（所在，即方月。征，验证。主气的方月有常规，如九宫八方各有所属，六气四时各有其序。客气方月无定例，如子午年少阴司天，则太阳在东北，厥阴在东南，少阴在正南，太阴在西南，少阳在西北，阳明在正北，这是子午客气方的分布。太阳主初气，厥阴主二气，少阴主三气，太阴主四气，少阳主五气，阳明主六气，这是子午客气月的分布。若论施化，则太阳寒化，应当施加于正南的少阴及西北的少阳，这是初气的征验；厥阴风化，应当施加于西南的太阴，这是二气的征验；少阴热化，应当施加于正北的阳明，这是三气的征验；太阴雨化，应当施加于东北的太阳，这是四气的征验；少阳火化，应当施加于正北的阳明，这是五气的征验；阳明燥化，应当施加于东南的厥阴，这是终气的征验，这是子午年少阴司天方月施化的意义。然而岁步各有盛衰，气太过，则乘彼不胜而施加邪化；气不及，则为彼所胜而受其制化；气和平，则各布其政令而无灾变之化。因此盈虚消长，又各有微妙存在。举这一年为例，其他年份可以类推了。）黄帝说：各得其本位的情况怎样？岐伯说：各得其本位，是常化。（各得其本位，是说六气所临，只在本位的方月施化，而没有彼此之间的相犯。如前注子午年，太阳在东北，主初之气，在本位施其寒化，厥阴在东南，主二之气，在本位施其风化之类，都是各得其位的常化。）黄帝说：希望了解其所在方位。岐伯说：确定其位置，方位和月份就可以知道了。（命，命名。位，即上下左右之位。方，方隅。月，月令。确定其位则名次确立，名次确立则所直的方隅、所主的月份各有其应验，常与变就可知了。我按：上文说报德以德、报化以化、报政令以政令，是说胜复之气，因变的邪正不同而回报也不同。说气高则高、气下则下、气后则后、气前则前、气中则中、气外则外，是说胜复的方隅，随气所在而或此或彼，变化没有固定位置。所以从天下之大而言，东南方属阳，阳的精微降于下，所以右热而左温；西北方属阴，阴的精微奉于上，所以左寒而右凉。以一州之地而言，崇高者阴气治之，所以高处气寒；低下者阳气治之，所以下处气热。这是方隅大小之气有不同。以运气所主而言，则厥阴所至为风，少阴所至为火，太阴所至为雨，少阳所至为热，阳明所至为燥，太阳所至为寒，这六气的更替胜负，有衰有旺不一。以九宫所属而言，则有曰灾一宫、灾三宫、灾四宫、灾五宫、灾九宫，而四正四隅有异。所以本篇言位、方言月。将这三者相互参照，则四季八方的征候，其变化不同的地方很多。所以有应于此而不应于彼的，有寒热温凉主客相反的，有南方清燥而温、北方雨湿而潦的，有中原冰雪而寒、左右温凉更互的，这是因为地理有高下，情势有大小，气位方月有从逆，小的有小异，大的有大异，而运气变化，所以有无穷之妙。先儒认为天下旱涝不同，从而否定运气主岁的说法，大概是没通达本章的道理。此段应按在前第十篇，与此篇参究其义。）
(From *Suwen: Great Treatise on the Six Origins and Correct Principles*)
The Yellow Emperor asked, "How do the responses of the Five Movements and Six Qi manifest? What are the correct patterns of the Six Transformations (Liu Hua) and the principles of the Six Variations (Liu Bian)?"
Qibo replied, "Regarding the correct principles of the Six Qi, there are normal transformations, variations, excesses, retaliations, applications, and pathogenic effects. Their manifestations differ. Which aspect does Your Majesty wish to know?"
The Yellow Emperor said, "I wish to hear it all in detail."
Qibo said, "Please allow me to explain further. (The term 'Correct Principle' refers to the principles governing the six Qi's seasonal transformations. This differs from the 'correct' mentioned earlier in this chapter regarding orthodox and heterodox transformations.)"
When the Qi arrives:
- The arrival of Jueyin (Liver/Gallbladder) brings a state of harmony and peace. (This is the Primary Qi of the first period, associated with Wood transformation.)
- The arrival of Shaoyin (Heart/Pericardium) brings warmth. (Primary Qi of the second period, associated with Ministerial Fire.)
- The arrival of Taiyin (Spleen/Stomach) brings dampness and mugginess. (Primary Qi of the fourth period, associated with Earth transformation.)
- The arrival of Shaoyang (Sanjiao/Gallbladder) brings intense heat and summer heat. (Primary Qi of the third period, associated with Ministerial Fire.)
- The arrival of Yangming (Large Intestine/Lung) brings coolness and crispness. (Primary Qi of the fifth period, associated with Metal transformation.)
- The arrival of Taiyang (Bladder/Kidney) brings cold and mist. (Primary Qi of the final period, associated with Water transformation.)
These are the constants of seasonal transformation. (These represent the orthodox transformations of the four seasons and the constancy of the Primary Qi. Note: The order of Yin and Yang is: Jueyin (1st Yin), Shaoyin (2nd Yin), Taiyin (3rd Yin), Shaoyang (1st Yang), Yangming (2nd Yang), Taiyang (3rd Yang). They follow this sequence, as do the twelve transformations below. This represents the constant pattern of the Secondary Qi.)
- When Jueyin arrives, it governs the gathering of Wind and the cracking/opening of things. ('Fu' denotes the seat of Qi transformation. 'Wen' means a slight crack not yet broken; 'Qi' means opening or splitting. These are caused by Wind. Pronunciation: Wen.)
- When Shaoyin arrives, it governs the Great Fire Fu, causing things to expand and flourish. (Shaoyin is Ministerial Fire, hence 'Great Fire Fu'. Things receive Yang Qi and thus expand beautifully.)
- When Taiyin arrives, it governs the Rain Fu, causing things to become round and full. (Taiyin transforms Dampness, hence 'Rain Fu'. Things receive Earth Qi and become substantial, hence 'round and full'. 'Round' implies completeness.)
- When Shaoyang arrives, it governs the Heat Fu, causing things to grow outwardly. (Shaoyang is Ministerial Fire, hence 'Heat Fu'. When Ministerial Fire is active, its heat is extreme. Yang Qi reaches its peak and extends outward; things receive it and achieve complete form, hence 'growing outward'.)
- When Yangming arrives, it governs the Office of Killing, causing things to change color. (Metal Qi is active, hence 'Office of Killing'. 'Geng' means change; 'Cang' refers to Wood's transformation. Things that had undergone growth undergo change upon encountering Metal Qi.)
- When Taiyang arrives, it governs the Cold Fu, causing things to return and hide. (Cold Water is active; things receive this Qi and retreat into hiding.)
These are the constants of governance over transformation. ('Si' means to govern. Each of the Six Qi has its specific governance, which is the constant of orthodox transformation.)
- When Jueyin arrives, it governs generation and wind-induced movement. (Wood Qi ascends, thus governing ascent. Wind nature is moving, thus causing shaking.)
- When Shaoyin arrives, it governs flourishing and visible forms. (Yang Qi is abundant, so things flourish and their forms appear.)
- When Taiyin arrives, it governs transformation and cloud/rain. (Earth can transform and generate all things; clouds and rain are its manifestations.)
- When Shaoyang arrives, it governs growth and lush freshness. (Yang Qi is extremely abundant, so things grow and become lush and fresh.)
- When Yangming arrives, it governs harvesting and fog/dew. (This is the transformation of Metal.)
- When Taiyang arrives, it governs storage and tightness/secrecy. (This is the transformation of Water.)
These are the constants of Qi transformation. (Each of the Six Qi has its specific transformation, also part of the orthodox constant. The above two categories of transformation refer primarily to plants.)
- When Jueyin arrives, Wind generates, ultimately turning to solemnity/crispness. (*Suwen: Great Treatise on the Six Micro Principles* states: Below the position of Wind, Metal Qi succeeds it. Thus, Jueyin Wind generates but ultimately becomes solemn.)
- When Shaoyin arrives, Heat generates, with Cold in the middle. (*Suwen: Great Treatise on the Six Micro Principles* states: Above Shaoyin, Heat Qi governs, revealing Taiyang [Water]. Thus, Shaoyin Heat generates but appears Cold in the middle. It also says: Below Ministerial Fire, Yin Essence succeeds it. This also implies Cold.)
- When Taiyin arrives, Dampness generates, ultimately turning to pouring rain. (Below the position of Earth, Wind Qi succeeds it. Thus, Taiyin Dampness generates but ultimately turns to pouring rain, meaning sudden storms.)
- When Shaoyang arrives, Fire generates, ultimately turning to steaming humidity. (Below Ministerial Fire, Water Qi succeeds it. Thus, Shaoyang Fire generates but ultimately turns to steaming humidity. Pronunciation: Ru.)
- When Yangming arrives, Dryness generates, ultimately turning to Coolness. (The characters 'Dryness' and 'Coolness' should be swapped here. Below the position of Metal, Fire Qi succeeds it. Thus, Yangming Coolness generates but ultimately turns to Dryness.)
- When Taiyang arrives, Cold generates, with Warmth in the middle. (*Suwen: Great Treatise on the Six Micro Principles* states: Above Taiyang, Cold Qi governs, revealing Shaoyin [Fire]. Thus, Taiyang Cold generates but appears Warm in the middle. I note: In the previous six transformations, Jueyin, Taiyin, Shaoyang, and Yangming mention 'ultimately', while only Shaoyin and Taiyang mention 'middle'. Why? The principle of the Six Qi is merely Yin and Yang; the signs of Yin and Yang are Water and Fire. Shaoyin is Ministerial Fire; Taiyang is Cold Water. If Yang prevails, Yin returns; thus, when Shaoyin arrives, Heat generates with Cold in the middle, resembling the Li trigram [Outer Yang, Inner Yin]. If Yin prevails, Yang returns; thus, when Taiyang arrives, Cold generates with Warmth in the middle, resembling the Kan trigram [Outer Yin, Inner Yang]. Therefore, only these two Qi mention 'middle', illustrating the principle of mutual containment of Yin and Yang; the others mention 'ultimately', illustrating the principle of lower succession in the Five Phases.)
These are the constants of Virtuous Transformation. (This refers to the orthodox transformation of the Six Qi followed by its successor, which is the root of generating life, hence called the constant of Virtuous Transformation.)
- When Jueyin arrives, it governs the transformation of hairy creatures. (Hairy creatures belong to the Wood transformation.)
- When Shaoyin arrives, it governs the transformation of feathered creatures. (Feathered creatures belong to the Fire transformation. Wang Shuhe said: Creatures with wings that fly. The meaning is consistent. He pronunciation: He.)
- When Taiyin arrives, it governs the transformation of naked creatures. (Naked creatures belong to the Earth transformation.)
- When Shaoyang arrives, it governs the transformation of feathered creatures. (Wang Shuhe said: Thin, translucent wings, like bees and cicadas, not large feathers. The meaning is consistent.)
- When Yangming arrives, it governs the transformation of shelled creatures. (Shelled creatures belong to the Metal transformation.)
- When Taiyang arrives, it governs the transformation of scaled creatures. (Scaled creatures belong to the Water transformation.)
These are the constants of Virtuous Transformation. (Animals rely on these for life, known as the constant of Virtuous Transformation. There are five categories of 'transformation' mentioned above.)
- When Jueyin arrives, it governs Bio-transformation. (All things begin to grow; Warmth is distributed.)
- When Shaoyin arrives, it governs Flourishing Transformation. (Things flourish and bloom; Mild heat is distributed.)
- When Taiyin arrives, it governs Moistening Transformation. (Things are nourished and glossy; Dampness is distributed.)
- When Shaoyang arrives, it governs Lush Transformation. (Things are dense and繁茂; Heat is distributed.)
- When Yangming arrives, it governs Hardening Transformation. (Things are firm and gathered; Metal is distributed.)
- When Taiyang arrives, it governs Storage Transformation. (Things are hidden and stored; Water is distributed.)
These are the constants of Administrative Policy. (When Qi is distributed, things follow its transformation, hence called 'Policy'.)
- When Jueyin arrives, it manifests as violent winds and great coolness. (Violent winds are the variation of Wood excess. Great coolness is the control by Metal.)
- When Shaoyin arrives, it manifests as excessive warmth and cold. (Excessive warmth is the variation of Fire excess. Cold is the control by Yin Essence. Xuan pronunciation: Xuan.)
- When Taiyin arrives, it manifests as thunderstorms and fierce winds. (Thunderstorms are the variation of Earth excess. Fierce winds are the control by Wood.)
- When Shaoyang arrives, it manifests as whirlwinds, burning fires, and frozen frost. (Whirlwinds and burning fires are the variation of Heat excess. Frozen frost is the control by Water.)
- When Yangming arrives, it manifests as scattering/falling and warmth. (Scattering is the variation of Metal excess. Warmth is the control by Fire.)
- When Taiyang arrives, it manifests as cold snow, hail, and white dust. (Cold snow and hail are the variation of Water excess. White dust is the control by Earth.)
These are the constants of Qi Variation. ('Variation' means deviation from the norm. When Six Qi reach extremity, the succeeding element controls it, leading to victory and retaliation. These are not peaceful, righteous Qi, hence called 'Variation'.)
- When Jueyin arrives, it manifests as trembling/movement and yielding/following. (Trembling is the nature of Wind. Yielding/following is the nature of Wood.)
- When Shaoyin arrives, it manifests as bright flames and scorching heat. (Bright flame refers to sunlight. Xun refers to hot air.)
- When Taiyin arrives, it manifests as heavy yin, white dust, and darkness/gloom. (Darkness/gloom refers to dim blackness. All are Damp-Earth Qi.)
- When Shaoyang arrives, it manifests as brilliance, red clouds, and scorching heat. (Brilliance refers to rainbows, lightning, firelight. Red cloud refers to crimson clouds. Tong pronunciation: Tong.)
- When Yangming arrives, it manifests as smoke/dust, frost, sharpness/coldness, and mournful sounds. (All are commands of Metal Qi's肃杀 [solemn killing] nature.)
- When Taiyang arrives, it manifests as rigidity, hardness/sharpness, and standing/stability. (All are commands of Water Qi's cold coagulation nature.)
These are the constants of Command Execution. (When Qi moves, nothing dares to disobey, hence called 'Command'. The above mentions Policy, Variation, and Command, totaling three categories.)
- When Jueyin arrives, it causes internal tension/urgency. (When Wind-Wood is active, disease affects tendons, hence internal tension.)
- When Shaoyin arrives, it causes sores/rashes and body heat. (When Ministerial Fire is active, blood vessels become hot, hence sores/rashes and body heat.)
- When Taiyin arrives, it causes fluid retention, stagnation, and obstruction. (When Damp-Earth is active, Spleen suffers from damp stagnation, hence fluid retention and obstruction.)
- When Shaoyang arrives, it causes sneezing/vomiting and sores/ulcers. (Ministerial Fire flares upward, hence sneezing/vomiting. Heat damages skin and pores, hence sores/ulcers.)
- When Yangming arrives, it causes floating emptiness. (When Yangming is active, floating emptiness appears; skin/hair corresponds to Metal.)
- When Taiyang arrives, it causes difficulty in flexion and extension. (When Cold-Water is active, disease affects bones, hence difficulty in flexion and extension.)
These are the constants of Disease.
- When Jueyin arrives, it causes flank pain. (Jueyin governs Liver, hence flank support pain.)
- When Shaoyin arrives, it causes fright/confusion, aversion to cold/trembling, and delirium. (Shaoyin governs Heart, hence fright/confusion. Extreme heat mimics cold transformation, hence aversion to cold/trembling. Yang excess injures Yin, confusing the Spirit, hence delirium.)
- When Taiyin arrives, it causes abdominal fullness. (Taiyin governs Spleen; disease is in the Middle Jiao, hence accumulation/fullness. Chu pronunciation: Chu.)
- When Shaoyang arrives, it causes fright/restlessness, visual obscuration/coma, and sudden illness. (Shaoyang governs Gallbladder, affected by Fire, hence fright/restlessness. Fire is Outer Yang but Inner Yin, hence visual obscuration. Ministerial Fire is rapid, hence sudden illness. Mao pronunciation: Mao, meaning stuffy.)
- When Yangming arrives, it causes nasal congestion, and diseases of the sacrum, yin, thighs, knees, hips, and feet. (Yangming Stomach Meridian starts at the nose, hence nasal congestion. It meets at Qichong, gathers at Zongjin, and descends to the feet, hence diseases of sacrum, yin, knees, feet, etc.)
- When Taiyang arrives, it causes lower back pain. (Taiyang Bladder Meridian runs along the spine to the waist, hence lower back pain.)
These are the constants of Disease.
- When Jueyin arrives, it causes softness and contracture. (Jueyin Wood disease affects tendons, causing limbs to soften and contract, becoming rigid and unable to support. Ruan pronunciation: Ruan. Li pronunciation: Li.)
- When Shaoyin arrives, it causes sorrow/wandering mind and epistaxis. (Fire disease in Heart merges with Lung, hence sorrow/wandering mind. Fire forces blood to flow recklessly, hence epistaxis. Mie pronunciation: Mie.)
- When Taiyin arrives, it causes central fullness, Huoluan, vomiting, and diarrhea. (Earth-Damp injures Spleen.)
- When Shaoyang arrives, it causes throat obstruction, tinnitus, and vomiting/regurgitation. (Ministerial Fire flares upward. Yong is synonymous with Yong.)
- When Yangming arrives, it causes flank pain and skin scaling/cracking. (Dry-Metal active injures Liver-Wood, hence flank pain. Skin roughness and cracking is called Cunjie, both dryness diseases. Cun pronunciation: Cun.)
- When Taiyang arrives, it causes nocturnal sweating and spasms. (Cold-Water active causes nocturnal sweating. *Mai Yao Jing Wei Lun* states: Excess Yin leads to profuse sweating and cold body. Spasms refer to limb stiffness, tendon urgency, and backward arching. Yin-Cold stagnation prevents Yang Qi from flowing. Jing pronunciation: Jing.)
These are the constants of Disease.
- When Jueyin arrives, it causes flank pain, vomiting, and diarrhea. (Wood disease itself causes flank pain. Liver invading Spleen causes vomiting/diarrhea.)
- When Shaoyin arrives, it causes talking and laughing. (Shaoyin governs Heart; Heart stores Spirit. Excess Spirit causes incessant laughter.)
- When Taiyin arrives, it causes heaviness and edema. (Earth-Damp stagnation causes body heaviness, flesh floating, and swelling, called Edema.)
- When Shaoyang arrives, it causes sudden diarrhea, muscle twitching, and sudden death. (Ministerial Fire invades Metal; Large Intestine is affected, causing sudden diarrhea. Invading Spleen causes muscle twitching; invading Liver causes limb/tendon convulsions. Ministerial Fire is rapid/violent, hence sudden death. Yi pronunciation: Yi.)
- When Yangming arrives, it causes nasal congestion and sneezing. (Metal Qi is cold/solemn and contracting, hence nasal congestion/sneezing. Qiu pronunciation: Qiu. Ti pronunciation: Ti.)
- When Taiyang arrives, it causes uncontrolled discharge or retention/blockage. (Cold Qi descends, causing diarrhea, hence 'discharge'. Yin-Cold coagulation prevents Yang Qi transformation, causing urinary/fecal retention and closed sweat pores, hence 'blockage'.)
These are the constants of Disease. (There are four categories of disease symptoms above.)
Regarding these twelve variations: Virtue repays virtue, transformation repays transformation, policy repays policy, command repays command. High Qi responds to high places, low Qi to low places, posterior Qi to posterior, anterior Qi to anterior, central Qi to center, external Qi to exterior. This is the constant of position. (This summarizes the above variations of victory/retaliation and disease, responding according to the arriving Qi. Thus, if Qi brings Virtue/Transformation/Policy/Command, the response mirrors it. If Qi varies in height/depth/front/back/center/outside, the response mirrors it. In the human body, Hand Three Yin/Yang Qi are high; Foot Three Yin/Yang Qi are low. Foot Taiyang runs posteriorly; Foot Yangming runs anteriorly; Foot Shaoyin/Taiyin/Jueyin run centrally; Foot Shaoyang runs externally. Each has its positional constant.)
Therefore:
- Wind excess causes movement. (General statement on Six Qi pathology. Wind moves quickly and changes often; thus, Wind excess causes movement.)
- Heat excess causes swelling. (Sores and abscesses are Fire diseases.)
- Dryness excess causes dryness. (Essence, blood, and fluids dry up internally; skin and muscles crack externally. All are Dryness diseases.)
- Cold excess causes edema. (Abdominal fullness and body swelling indicate Yang deficiency and Cold disease.)
- Dampness excess causes loose stools; severe cases cause water retention and edema. (Loose stool is watery diarrhea. Water retention/edema is poor water passage leading to muscle swelling that leaves an indentation. The above six sentences match *Yinyang Yingxiang Dalun*, detailed in Yinyang Category 1.)
These variations depend on where the Qi resides. (Qi varies in height, depth, front, back, center, and outside. Human disease follows this. Excess Qi high causes head/neck disease; low causes foot/knee disease; anterior causes face/abdomen/arm disease; posterior causes shoulder/back/hip disease; central causes organ/tendon/bone disease; external causes meridian/skin disease. All phenomena like Wind-movement, Heat-swelling, etc., vary according to Qi location.)
The Yellow Emperor said, "I wish to hear about their application." (This discusses the function of transformation.)
Qibo said, "The application of the Six Qi each returns to what they overcome (the element they control) to exert transformation. ('Returning to what they overcome' means applying transformation to the element that can be controlled.)
- Thus, Taiyin Rain Transformation applies to Taiyang; (Earth overcomes Water.)
- Taiyang Cold Transformation applies to Shaoyin; (Water overcomes Fire.)
- Shaoyin Heat Transformation applies to Yangming; (Fire overcomes Metal.)
- Yangming Dryness Transformation applies to Jueyin; (Metal overcomes Wood.)
- Jueyin Wind Transformation applies to Taiyin. (Wood overcomes Earth.)
Specify their locations to verify them. ('Location' refers to direction and month. Verification means testing. Primary Qi directions/months are fixed, e.g., Nine Palaces have specific associations, Six Qi/Four Seasons have sequences. Secondary Qi directions/months vary. E.g., in Zi-Wu years with Shaoyin ruling Heaven, Taiyang is Northeast, Jueyin Southeast, Shaoyin South, Taiyin Southwest, Shaoyang Northwest, Yangming North. This is the directional arrangement. Taiyang governs 1st Qi, Jueyin 2nd, Shaoyin 3rd, Taiyin 4th, Shaoyang 5th, Yangming 6th. This is the monthly arrangement. Regarding transformation application: Taiyang Cold applies to South Shaoyin and Northwest Shaoyang (1st Qi sign); Jueyin Wind applies to Southwest Taiyin (2nd Qi sign); Shaoyin Heat applies to North Yangming (3rd Qi sign); Taiyin Rain applies to Northeast Taiyang (4th Qi sign); Shaoyang Fire applies to North Yangming (5th Qi sign); Yangming Dryness applies to Southeast Jueyin (Final Qi sign). This explains the Zi-Wu year Shaoyin-ruling Heaven directional/monthly transformation. However, yearly steps have waxing/waning. Excess Qi attacks the overcome element with evil transformation; Deficient Qi is controlled by the overcoming element; Balanced Qi distributes policy without disaster. Thus, waxing/waning has subtleties. One year serves as an example for others.)
The Yellow Emperor said, "What happens when they occupy their own positions?"
Qibo said, "Occupying their own position is Constant Transformation. (Occupying own position means the Six Qi apply transformation only in their own directional/monthly positions, without interfering with each other. E.g., in Zi-Wu year, Taiyang in Northeast governs 1st Qi, applying Cold in its position; Jueyin in Southeast governs 2nd Qi, applying Wind in its position. These are constant transformations of occupying one's own position.)"
The Yellow Emperor said, "I wish to know their locations."
Qibo said, "Assign their positions, and directions/months will be known. ('Ming' means naming. 'Wei' refers to upper/lower/left/right positions. 'Fang' is direction. 'Yue' is month. Assigning positions establishes order; established order reveals the corresponding direction and month, making constant/variable patterns known. I note: The previous text stated 'Virtue repays virtue...', meaning victory/retaliation Qi responds differently based on the nature of the variation. 'High Qi responds high...' means victory/retaliation directions vary with Qi location, having no fixed position. Thus, broadly speaking, Southeast is Yang; Yang essence descends, so Right is Hot, Left is Warm. Northwest is Yin; Yin essence ascends, so Left is Cold, Right is Cool. Locally, high places are governed by Yin (Cold); low places by Yang (Hot). This shows directional size differences. Regarding Luck governance: Jueyin=Wind, Shaoyin=Fire, Taiyin=Rain, Shaoyang=Heat, Yangming=Dryness, Taiyang=Cold. These Six Qi alternate in victory/defeat, varying in decline/prosperity. Regarding Nine Palaces: Disasters occur in Palaces 1, 3, 4, 5, 9, differing between cardinal and intercardinal directions. Thus, this chapter discusses Position, Direction, and Month. Comparing these three, seasonal/directional variations are numerous. Responses may match here but not there; Host/Guest Qi may oppose in temperature; South may be clear/dry/warm while North is rainy/wet; Central Plains may be icy/cold while sides alternate warm/cool. This is due to geographical height/depth, situational size, and Qi position/direction/month compliance/resistance. Small differences exist for small areas, large for big ones. Hence, Luck variation has infinite subtleties. Ancient scholars who denied Luck governing the year because of regional drought/flood differences failed to understand this chapter's logic. This section should be cross-referenced with the preceding tenth chapter.)