（《素问·六元正纪大论》）
帝曰∶五运之气，亦复岁乎？（复，报复也。此问五运之气，亦如六气之胜复而岁见否。）岐伯曰∶郁极乃发，待时
而作也。（五运被胜太甚，其郁必极，郁极者必复，其发各有时也。详如下文。）帝曰∶请问其所谓也？岐伯曰∶五常之
气，太过不及，其发异也。帝曰∶愿卒闻之。岐伯曰∶太过者暴，不及者徐，暴者为病甚，徐者为病持。（持者，进退缠
绵，相持延久也。按∶太过者其气暴，不及者其气徐，此理之当然也。然前章云太者之至徐而常，少者暴而亡，若与此
节相反；而不知太者之暴，肆强也；少者之亡，受伤也。肆强者犹可制，受伤者不易支。故此二节互言，正以发明微甚
之义耳。）帝曰∶太过不及，其数何如？岐伯曰∶太过者其数成，不及者其数生，土常以生也。（太过者其数成，成者气
之盛也。不及者其数生，生者气之微也。土气长生于四季，故常以生数，而不待于成也。按∶此数有生成，其即气有初
中之义欤。详见《图翼》一卷五行生成数解。前章六十年运气政令之数，凡云寒化一寒化六等义即此。）
帝曰∶其发也何如？岐伯曰∶土郁之发，岩谷震惊，（木胜制土，土之郁也。郁极则怒，怒动则发。岩谷者，土深之
处。震惊者，土气之发也。）雷殷气交，（殷，盛也。气交者，升降之中，亦三气四气之间。盖火湿合气，发而为雷，故
盛于火湿之令。）埃昏黄黑，（尘霾蔽日也。）化为白气，（湿蒸之气，岚之属也。）飘骤高深，（飘风骤注，冲决高深也。）
击石飞空，洪水乃从，（岩崩石走，洪水从而出也。）川流漫衍，田牧土驹，（川流漫衍，洇没郊原也。田牧土驹，以洪水
之后，惟余土石嵬然，若群驹散牧于田野也。）化气乃敷，善为时雨， （土湿之化，郁而伸也。）始生始长，始化始成。
（土气被郁，物化皆迟，然土郁之发，必在三气四气之时，故犹能生长化成，不失其时也。）故民病心腹胀，肠鸣而为数
后，甚则心痛胁 ，呕吐霍乱，饮发注下， 肿身重。（此皆湿土为病。湿在上中二焦，故心腹胀。湿在下焦，故数后下
利。心为湿乘，故心痛。肝为湿侮，故胁 。 ，胀也。有声为呕，有物为吐。霍乱者，吐利并行，而心目撩乱也。饮，
痰饮也。注下，大便暴泄也。湿气伤肉，则 肿身重。皆土发湿邪之证。）云奔雨府，霞拥朝阳，山泽埃昏，其乃发也，
以其四气。（雨府，太阴湿聚之处也。霞拥朝阳，见于旦也。埃昏，土气之浊也。土主四之气，在大暑六月中后凡六十日
有奇，故土郁之发，以其四气。）云横天山，浮游生灭，怫之先兆。（浮游，蜉蝣也，朝生暮死，其出以阴。此言大者为
云横天山，小者为浮游生灭，皆湿化也。二者之见，则土郁将发，先兆彰矣。怫，郁也。怫音佛。）
金郁之发，天洁地明，气清气切，（火胜制金，金之郁也。金气清明急切，故其发如此。）大凉乃举，草树浮烟，（大
凉者，金之寒气。浮烟者，金之敛气。）燥气以行， 雾数起，（金风至则燥气行，阴气凝则 雾起。 雾，浓雾也。 ，
蒙、茂二音。）杀气来至，草木苍干，金乃有声。（杀气，阴气也。苍干，凋落也。金乃有声，金气劲而秋声发也。）故民
病咳逆，心胁满引少腹，善暴痛不可反侧，嗌干面陈色恶。（咳逆嗌干，肺病而燥也。心胁满引少腹，善暴痛不可反侧，
金气胜而伤肝也。陈，晦也。金气肃杀，故面色陈而恶也。）山泽焦枯，土凝霜卤，怫乃发也，其气五。（燥气行，故山
泽焦枯。土面凝白，卤结为霜也。金王五之气，主秋分八月中后凡六十日有奇，故其发也，在气之五。卤音鲁。）夜雪白
露，林莽声凄，怫之兆也。（二者之见，皆金郁欲发之先兆。）
水郁之发，阳气乃辟，（土胜制水，水之郁也。水郁而发，寒化大行，故阳气乃辟。辟，避同。）阴气暴举，大寒乃
至，川泽严凝，寒氛结为霜雪，（寒氛，寒气之如雾者。氛音分。）甚则黄黑昏翳，流行气交，乃为霜杀，水乃见祥。（黄，
土色。黑，水色。水为土郁而发，故二色并见于气交。祥，灾异也，凡吉凶之兆皆曰祥。）故民病寒客心痛，腰 痛，大
关节不利，屈伸不便，善厥逆痞坚腹满。（此皆寒水之气为病。火畏水故心痛。 寒入肾，故腰 痛。寒则气血滞，筋脉
急，故关节不利，屈伸不便。阴气胜，阳气不行，故厥逆痞坚腹满。）阳光不治，空积沉阴，白埃昏暝而乃发也，其气二
火前后。（二火前后，君火二之气，相火三之气，自春分二月中而尽于小暑六月节，凡一百二十日，皆二火之所主。水本
王于冬，其气郁，故发于火令之时，阴乘阳也。王氏曰∶阴精与水，皆上承火，故其发也，在君相二火之前后。）太虚深
玄，气犹麻散，微见而隐，色黑微黄，怫之先兆也。（深玄，黑色也。麻散，如麻散乱可见，微见而隐也。大都占气之法，
当于平旦候之，其色黑而微黄，黄为土色，黑为水色，微黄兼黑，水郁将发之先兆也。）
木郁之发，太虚埃昏，云物以扰，大风乃至，屋发折木，木有变。（金胜制木，木之郁也。木郁之发，风气大行，故
有埃昏云扰、发屋折木等候，皆木之为变也。）故民病胃脘当心而痛，上支两胁，膈咽不通，食饮不下，甚则耳鸣眩转，
目不识人，善暴僵仆。（此皆风木肝邪之为病。厥阴之脉，挟胃贯膈，故胃脘当心而痛，膈咽不通，食饮不下也。上支两
胁，肝气自逆也。肝经循喉咙，入颃颡，连目系，上会于巅，故为耳鸣眩转、目不识人等证。风木坚疆，最伤胃气，故
令人善暴僵仆。）太虚苍埃，天山一色，或为浊色，黄黑郁若，横云不起雨而乃发也，其气无常。（苍埃浊色，黄黑郁若，
皆风尘也。风胜湿，故云虽横而不起雨。风气之至，动变不定，故其发也，亦无常期。）长川草偃，柔叶呈阴，松吟高山，
虎啸岩岫，怫之先兆也。（草偃，草尚之风必偃也。呈阴，凡柔叶皆垂，因风翻动而见叶底也。松吟，声在树间也。虎啸
则风生，风从虎也。凡见此者，皆木郁将发之先兆。）
火郁之发，太虚肿翳，大明不彰，（水胜制火，火之郁也。肿字误，当作曛。盖火郁而发，热化大行，故太虚曛翳昏
昧，大明反不彰也。）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。（燔燎腾烟，炎热甚也。材木流津，汁溶流也。霜卤，水泉干涸而卤为霜也。止水，蓄积之水也。风行惑言，
热极风生，风热交炽而人言惑乱也。湿化乃后，雨不至也。厦音夏。卤音鲁。）故民病少气，疮疡痈肿、胁腹胸背面首四
肢愤胪胀，疡痱呕逆，螈 骨痛，节乃有动，注下温疟，腹中暴痛，血溢流注，精液乃少，目赤心热，甚则瞀闷懊 ，
善暴死。（此皆火盛之为病也。壮火食气，故少气。火能腐物，故疮痈。阳邪有余，故为 塞愤闷、胪腔胀满、疡痱疮毒
等患。火气上冲，故呕逆。火伤筋则螈 抽掣，火伤骨则骨痛难支，火伏于节则节乃有动，火在肠胃则注下，火在少阳
则温疟，火实于腹则腹暴痛，火入血分则血溢流注，火烁阴分则精液乃少，火入肝则目赤，火入心则心热，火炎上焦则
瞀闷，火郁膻中则懊 。火性急速，败绝真阴则暴死。 ，昌真切。胪，闾、卢二音。痱音肺。螈音翅。 音纵。懊音
鏖。 ，乃包切，）刻终大温，汗濡玄府，其乃发也，其气四。（刻终者，百刻之终也。日之刻数，始于寅初，终于丑未，
此阴极之时也，故一日之气，惟此最凉。刻终大温而汗濡玄府，他热可知矣。玄府，汗空也。火本王于夏，其气郁，故
发于未申之四气。四气者，阳极之余也。）动复则静，阳极反阴，湿令乃化乃成。（上文言湿化乃后，至此则火王生土，
故动复则静，阳极反阴。土气得行，湿令复至，故万物得以化成也。）华发水凝，山川冰雪，焰阳午泽，怫之先兆也。（群
华之发，君火二气之候也。午泽，南面之泽也。于华发之时而水凝冰雪，见火气之郁也。于面南之泽而焰阳气见，则火
郁将发之先兆也。）
有怫之应而后报也，皆观其极而乃发也，（此以下，总结上文郁发之义也。凡应有先兆，报必随之。盖物极则变，故
郁极乃发。）木发无时，水随火也。（土金火之郁发，各有其时。惟风木善行数变，上文云其气无常，即木发无时也。水
能胜火，上文云其气二火前后，即水随火也。）谨候其时，病可与期，失时反岁，五气不行，生化收藏，政无恒也。（知
时气，则病气可与期。失时气，则五气之行尚不能知，又焉知生化收藏之常政哉。）帝曰∶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，何气使然？岐伯曰∶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。（此发明承制之义也。气有多少，太过不及也。发有微甚，郁微则发微，郁甚则发甚也。微者当其气，本气
之见也。甚者兼其下，承气兼见也。如水位之下，土气承之；土位之下，木气承之；土位之下，金气承之；金位之下，
火气承之；火位之下，水气承之是也。故水发之微者为寒，甚者为雹雪，是兼乎土，雹雪之体如土故也。土发之微者为
湿，甚者为飘骤，是兼乎木，风主飘骤故也。木发之微者为风，甚者为毁折，是兼乎金，金主杀伐故也。金发之微者为
燥，甚者为清明，是兼乎火，火主光明故也。火发之微者为热，甚者为曛昧，是兼乎水，水主昏昧故也。征，证也。取
证于下承之气，而郁发之微甚可知矣。）帝曰∶善。五气之发，不当位者何也？（不当位，谓有不应其时也。）岐伯曰∶
命其差。（气有盛衰，则至有先后，故曰命其差。差者，不当其位也。如《至真要大论》曰∶胜复之作，动不当位，或后
时而至。但彼论胜复之至不当位，此论五气之发不当位，虽所论似异，而义则一也。）帝曰∶差有数乎？言日数也。）岐
伯曰∶后皆三十度而有奇也。（后者，自始及终也。度，日也。三十度而有奇，一月之数也。奇，谓四十三刻七分半也。
盖气有先至后至之差，不过三十度耳。即如气盈朔虚节序置闰之法，早至者先十五日有奇，迟至者后十五日有奇，或前
或后，总不出一月有奇之数，正此义也。愚按∶本篇风云雷雨之至，虽五行各有所主，然阴阳清浊之分，先贤亦有所辨，
此虽非本篇之意，然格致之理有不可不知者，今并附之。如或问雷霆风云霜雪雨露于张子者，对曰∶阴气凝聚，阳在内
不得出，则奋击而为雷霆。阳在外不得入，则周旋不舍而为风。阳为阴累，则相持为雨而降。阴为阳得，则飘扬为云而
升。又有问雨风云雷于邵子者，答曰∶阳得阴为雨，阴得阳为风，刚得柔为云，柔得刚为雷。无阴不能为雨，无阳不能
为雷。雨柔属阴，待阳而后兴；雷刚属阳，待阴而后发。张氏释之曰∶风雨自天降，故言阴阳；云雷自地升，故言柔刚。
天阳无阴不能为雨，地阴无阳不能成雷。雨阴形柔，本乎天气之阳；雷阳声刚，出乎地体之阴。阴阳互相用也。又有以
八卦爻象问于蔡节斋者，答曰∶坎阴为阳所得，则升为云，阳浅则为雾；坎阳为阴所累，则降为雨，阴浅则为露。阴在
外、阳不得出则为雷，阴固则为地动，震也。阴在内、阳不得入则为风，阴固则为大风，巽也。阳包阴则离为霰，阳和
阴则为雪，离交坎也；阴包阳则坎为雷，阴入阳则为霜，坎交离也。阴阳之精，互藏其宅，则离为日，坎为月。阴阳相
戛则为电，阴阳失位则为霓。此固诸贤之说也。若以愚见观之，风者阳中之清气也，气之微者和，气之甚者烈，无阳不
为风也。云者阳中之浊气也，浊之清者轻，浊之浊者重，无阴不成云也。阴之清者，从阳凝聚则为露；阴之浊者，从阳
升降则为雨。阳为阴郁，激而成雷，雷即电之声，电即雷之形，故雷之将发，电必先之。其所以有先后者，形显见之速，
声远闻之迟也。有有雷而无电者，或以阳气未盛，声已达而形未露也；或以阴气太重，而蔽火之光也。有有电而无雷者，
或以光远可见，而声远不可闻也；或以孤阳见形，阴气未及，而无水之激也。凡欲得雷之情者，当验以水之沃火也。雾
乃阴气，由阳逼而升。雾多见于早者，以夜则日居地下，旦则水气上达，故日将中则雾必收，又为阳逼而降。凡欲得雾
之情者，当验以釜中之气也。虹为日影穿雨而成，故虹必见于雨将霁，日东则虹西，日西则虹东，而中必有残雨以间之，
其形乃见。无雨则无虹，无日亦无虹，秋冬日行南陆，黄道既远，故虹藏不见矣。凡欲得虹霓之情者，当验水盆映日之
影也。雹是重阴凝寒所成。如岐伯曰∶至高之地，冬气常在。所以高山之巅，夏无暑热，而碧空之寒，凝结有之。然地
穴可以藏冰，则深山穷谷，宁无蓄此，云龙所带，于义亦通。是以汉文时雹如桃李，汉武时雹似马头，随结随下者，有
（出自《素问·六元正纪大论》）
黄帝问道：五运之气，也有像六气那样的胜复报复现象吗？（复，即报复之意。此处询问五运之气是否也像六气那样出现胜复，并在岁中显现。）岐伯回答：郁结到了极点就会发作，需要等待时机才会发生。（五运被克制得太厉害，其郁结必然达到极点，郁极则必发，其发作各有特定的时间。详见下文。）黄帝说：请问这是什么意思？岐伯说：五行正常之气（五常之气），太过或不及，其发作的表现是不同的。黄帝说：希望能听您说完。岐伯说：太过之气发作猛烈，不及之气发作缓慢，猛烈者致病严重，缓慢者病情迁延。（持，指进退缠绵，相持日久。按：太过之气其势暴烈，不及之气其势徐缓，这是理所当然的道理。然而前章说“太者之至徐而常，少者暴而亡”，与此处似乎相反；其实不然，“太”的暴烈是因为气势强盛，“少”的消亡是因为受到损伤。气势强盛还可以制约，受到损伤则难以支撑。所以这两段文字互相参照，正是为了阐明病势微甚的道理。）黄帝说：太过和不及，其数理是怎样的？岐伯说：太过之数用成数，不及之数用生数，土运通常使用生数。（太过用成数，成代表气的旺盛；不及用生数，生代表气的微弱。土气长生于四季，所以常用生数，而不待成数。按：这里的生成之数，大概对应气有初、中之义吧。详见《图翼》一卷中的五行生成数解。前章六十年的运气政令之数，凡是说寒化一、寒化六等含义，就是此理。）
黄帝说：它们的发作又是怎样的呢？岐伯说：土郁的发作，山岩山谷震动惊恐，（木气胜而克制土气，导致土气郁结。郁极则怒，怒动则发。岩谷是土气深藏之处。震惊是土气发作的表现。）雷声在气交之中轰鸣，（殷，盛大之意。气交是指升降之中，也是三之气与四之气之间。因为火湿合化之气，发而为雷，所以在火湿当令时特别盛大。）尘霾蔽日，天色黄黑，（尘埃雾霾遮蔽太阳。）湿气蒸腾化为白气，（湿热蒸腾之气，属于岚雾之类。）狂风暴雨从高处深处冲决而下，（飘风骤雨，冲击决堤于高深之处。）岩石崩落飞空，洪水随之涌出，（山岩崩塌石块滚动，洪水随之流出。）河流泛滥漫溢，田野牧场只剩下高耸的土石，如同散牧的群驹，（河流泛滥，淹没郊野。田牧土驹，指洪水过后，只余下高大的土石，就像群驹散牧在田野一样。）土气的化育得以敷布，善于降下适时之雨，万物开始生长、发育、化育、成熟。（土气被郁，万物的化育都迟缓，但土郁发作，必定在三之气、四之气的时候，所以还能生长化成，不失其时。）因此民众容易患心腹胀满，肠鸣且频繁腹泻，严重时心痛、胁肋胀满、呕吐、霍乱、痰饮发作、暴注下利、水肿、身体沉重。（这些都是湿土为病。湿邪在上中二焦，所以心腹胀满；湿邪在下焦，所以频繁腹泻。心被湿邪乘袭，所以心痛；肝被湿邪侮逆，所以胁肋胀满。胀也。有声为呕，有物为吐。霍乱，指吐泻并行，心神目眩撩乱。饮，指痰饮。注下，指大便暴泄。湿气伤害肌肉，所以水肿、身体沉重。这都是土气发作、湿邪为病的证候。）乌云奔涌，雨府聚集，朝霞拥抱着朝阳，山泽间尘土昏暗，这是土郁发作的景象，发生在第四气。（雨府，是太阴湿气聚集的地方。朝霞拥日，出现在早晨。埃昏，是土气的浊重。土主第四气，在大暑六月中之后约六十天有余，所以土郁的发作，是在第四气。）云层横亘天山，蜉蝣忽生忽灭，这是土郁将发的先兆。（浮游，即蜉蝣，朝生暮死，它们在阴天出现。这里说大的表现为云横天山，小的表现为蜉蝣忽生忽灭，都是湿化的表现。这两种现象出现，说明土郁即将发作，先兆已明显。怫，即郁结。怫音佛。）
金郁的发作，天空洁净，大地明朗，空气清冷急切，（火气胜而克制金气，导致金气郁结。金气清明急切，所以发作时如此。）大凉之气兴起，草木笼罩在烟雾之中，（大凉，是金的寒气。浮烟，是金的敛气。）燥气流行，浓雾多次升起，（金风至则燥气行，阴气凝则浓雾起。 雾，即浓雾。 ，音蒙、茂。）肃杀之气来到，草木枯黄凋落，金气劲急发出秋声，（杀气，即阴气。苍干，指凋落。金乃有声，指金气劲急而发出秋声。）因此民众容易患咳嗽气逆，心胁胀满牵引少腹，容易突发剧痛不能翻身侧卧，咽喉干燥，面色晦暗污浊。（咳逆、咽干，是肺病兼燥。心胁满引少腹，善暴痛不可反侧，是金气胜而伤肝。陈，晦暗之意。金气肃杀，所以面色晦暗污浊。）山泽焦枯，土壤凝结如霜卤，这是金郁发作的景象，发生在第五气。（燥气行，所以山泽焦枯。土面凝结白色，盐卤结成霜。金王于第五气，主管秋分八月中之后约六十天有余，所以其发作在第五气。卤音鲁。）夜晚雪白，露水凝结，山林荒野声音凄厉，这是金郁将发的先兆。（这两种现象出现，都是金郁欲发的先兆。）
水郁的发作，阳气退避，（土气胜而克制水气，导致水气郁结。水郁而发，寒化大行，所以阳气退避。辟，通避。）阴气暴发，大寒降临，河川沼泽严酷凝固，寒气如雾凝结为霜雪，（寒氛，指如雾般的寒气。氛音分。）严重时黄黑色昏暗遮蔽，流行于气交之中，于是降下霜杀之物，水气显现灾异之象。（黄，是土色。黑，是水色。水被土郁而发，所以二色并见于气交。祥，指灾异，凡吉凶之兆都叫祥。）因此民众容易患寒邪客居心痛，腰痛，大关节不利，屈伸不便，容易厥逆、痞坚、腹满。（这些都是寒水之气为病。火畏水，所以心痛。寒入肾，所以腰痛。寒则气血滞涩，筋脉拘急，所以关节不利，屈伸不便。阴气胜，阳气不行，所以厥逆、痞坚、腹满。）阳光不明，空中积聚沉阴，白色尘埃昏暗迷茫，这是水郁发作的景象，发生在二火之前后。（二火前后，指君火二之气、相火三之气，自春分二月中到小暑六月节，共一百二十天，都是二火所主。水本旺于冬，其气郁，所以发于火令之时，是阴乘阳。王氏说：阴精与水，都上承于火，所以其发作，在君火、相火之前后。）天空深邃玄黑，气像麻散乱一样，微见而隐，颜色黑而微黄，这是水郁将发的先兆。（深玄，即黑色。麻散，像麻散乱可见，微见而隐。大体占气的方法，应当在平旦观察，其色黑而微黄，黄为土色，黑为水色，微黄兼黑，是水郁将发的先兆。）
木郁的发作，天空尘土昏暗，云物扰乱，大风到来，掀翻屋顶，折断树木，树木发生变化，（金气胜而克制木气，导致木气郁结。木郁之发，风气大行，所以有埃昏云扰、发屋折木等景象，都是木气变化所致。）因此民众容易患胃脘当心而痛，向上支撑两胁，膈咽不通，饮食不下，严重时耳鸣眩晕，不识人，容易突然僵仆。（这些都是风木肝邪为病。厥阴经脉，挟胃贯膈，所以胃脘当心而痛，膈咽不通，饮食不下。向上支撑两胁，是肝气自逆。肝经循喉咙，入颃颡，连目系，上会于巅，所以出现耳鸣眩晕、目不识人等证。风木刚强，最伤胃气，所以使人容易突然僵仆。）天空苍黄尘埃，天山一色，有时呈浑浊色，黄黑郁结，横云不起雨而发作，其时间无常。（苍埃浊色，黄黑郁结，都是风尘。风胜湿，所以云虽横而不起雨。风气之至，变动不定，所以其发作也没有固定时间。）长河边的草随风倒伏，柔嫩的叶子呈现背面，松树在高山上吟啸，老虎在岩穴中长啸，这是木郁将发的先兆。（草偃，草迎着风必然倒伏。呈阴，凡柔叶皆垂，因风翻动而见到叶底。松吟，声音在树间。虎啸则风生，风从虎来。凡是见到这些，都是木郁将发的先兆。）
火郁的发作，天空肿胀昏暗，日光不显，（水气胜而克制火气，导致火气郁结。“肿”字误，当作“曛”。因为火郁而发，热化大行，所以天空曛翳昏昧，大明反而不显。）炎火运行，大暑降临，山泽焚烧燎原，木材流淌汁液，大厦腾起烟雾，土壤浮现霜卤，静止的水减少，蔓草焦黄，风行惑乱言语，湿化推迟到来。（燔燎腾烟，炎热至极。材木流津，汁液溶化流动。霜卤，水泉干涸而卤结成霜。止水，蓄积之水。风行惑言，热极风生，风热交炽而人言惑乱。湿化乃后，指雨不至。厦音夏。卤音鲁。）因此民众容易患少气，疮疡痈肿，胁腹胸背头面四肢浮肿胀满，疡痱呕逆，抽搐骨痛，关节动摇，暴注下利，温疟，腹部突发疼痛，血溢流注，精液减少，目赤心热，严重时神志昏闷、心中懊恼，容易突然死亡。（这些都是火盛为病。壮火食气，所以少气。火能腐物，所以疮痈。阳邪有余，所以为闭塞愤闷、胪腔胀满、疡痱疮毒等患。火气上冲，所以呕逆。火伤筋则抽搐掣动，火伤骨则骨痛难支，火伏于节则关节动摇，火在肠胃则暴注下利，火在少阳则温疟，火实于腹则腹暴痛，火入血分则血溢流注，火烁阴分则精液减少，火入肝则目赤，火入心则心热，火炎上焦则神志昏闷，火郁膻中则心中懊恼。火性急速，败绝真阴则突然死亡。 ，音昌真切。胪，音闾、卢。痱，音肺。螈，音翅。 ，音纵。懊，音鏖。 ，音乃包切。）时刻终了时大温，汗孔湿润，这是火郁发作的景象，发生在第四气。（刻终，指百刻之终。日的刻数，始于寅初，终于丑未，这是阴极之时，所以一日之气，此时最凉。刻终大温而汗濡玄府，其他时候的热可知了。玄府，即汗孔。火本旺于夏，其气郁，所以发于未申之第四气。四气，是阳极之余。）动极复静，阳极反阴，湿令才化育而成。（上文说湿化乃后，至此则火旺生土，所以动复则静，阳极反阴。土气得行，湿令复至，所以万物得以化成。）百花盛开，水面凝结冰雪，南面之泽焰阳之气显现，这是火郁将发的先兆。（群华之发，是君火二气的时令。午泽，指南面之泽。在百花盛开之时却水凝冰雪，显示火气之郁。在南面之泽却焰阳气现，则是火郁将发的先兆。）
有郁结的应验然后才有报复，都是观察其极致的程度然后才发作，（以下总结上文郁发的意义。凡应有先兆，报复必随之。盖物极则变，所以郁极乃发。）木气发作没有固定时间，水气随火气而发。（土金火之郁发，各有其时。只有风木善行数变，上文说其气无常，即木发无时也。水能胜火，上文说其气二火前后，即水随火也。）谨慎地等候其时，疾病可以预测，如果失时反岁，五气不能正常运行，生化收藏的政令就没有常规了。（知时气，则病气可以预测。失时气，则五气之行尚且不能知晓，又怎能知道生化收藏的常政呢？）黄帝说：水发作时有雹雪，土发作时有飘风骤雨，木发作时有房屋毁坏树木折断，金发作时天空清明，火发作时天色昏暗，是什么气使然？岐伯说：气有多少之分，发作有微甚之别，微者只表现本气，甚者兼见其下承之气，考察其下承之气就可以知道了。（这是阐明承制之义。气有多少，指太过不及。发有微甚，郁微则发微，郁甚则发甚。微者当其气，是本气的表现。甚者兼其下，是承气兼见。如水位之下，土气承之；土位之下，木气承之；木位之下，火气承之；火位之下，金气承之；金位之下，水气承之。所以水发之微者为寒，甚者为雹雪，是兼乎土，雹雪之体如土故也。土发之微者为湿，甚者为飘骤，是兼乎木，风主飘骤故也。木发之微者为风，甚者为毁折，是兼乎金，金主杀伐故也。金发之微者为燥，甚者为清明，是兼乎火，火主光明故也。火发之微者为热，甚者为曛昧，是兼乎水，水主昏昧故也。征，证也。取证于下承之气，而郁发之微甚可知矣。）黄帝说：好。五气之发，不当位的为什么呢？（不当位，指不应其时。）岐伯说：称之为差。（气有盛衰，则至有先后，所以叫差。差，即不当其位。如《至真要大论》说：胜复之作，动不当位，或后时而至。只是彼论胜复之至不当位，此论五气之发不当位，虽然所论似异，而义则一也。）黄帝说：差有数量吗？（指日数。）岐伯说：落后都不超过三十天零一点。（后者，指自始及终。度，指日。三十度而有奇，是一个月的数量。奇，指四十三刻七分半。盖气有先至后至之差，不超过三十天。就像气盈朔虚节序置闰之法，早至者先十五日有奇，迟至者后十五日有奇，或前或后，总不出一个月有奇之数，正是此义。愚按：本篇风云雷雨之至，虽五行各有所主，然阴阳清浊之分，先贤亦有所辨，此虽非本篇之意，然格致之理有不可不知者，今并附之。如或问雷霆风云霜雪雨露于张子者，对曰：阴气凝聚，阳在内不得出，则奋击而为雷霆。阳在外不得入，则周旋不舍而为风。阳为阴累，则相持为雨而降。阴为阳得，则飘扬为云而升。又有问雨风云雷于邵子者，答曰：阳得阴为雨，阴得阳为风，刚得柔为云，柔得刚为雷。无阴不能为雨，无阳不能为雷。雨柔属阴，待阳而后兴；雷刚属阳，待阴而后发。张氏释之曰：风雨自天降，故言阴阳；云雷自地升，故言柔刚。天阳无阴不能为雨，地阴无阳不能成雷。雨阴形柔，本乎天气之阳；雷阳声刚，出乎地体之阴。阴阳互相用也。又有以八卦爻象问于蔡节斋者，答曰：坎阴为阳所得，则升为云，阳浅则为雾；坎阳为阴所累，则降为雨，阴浅则为露。阴在外、阳不得出则为雷，阴固则为地动，震也。阴在内、阳不得入则为风，阴固则为大风，巽也。阳包阴则离为霰，阳和阴则为雪，离交坎也；阴包阳则坎为雷，阴入阳则为霜，坎交离也。阴阳之精，互藏其宅，则离为日，坎为月。阴阳相戛则为电，阴阳失位则为霓。此固诸贤之说也。若以愚见观之，风者阳中之清气也，气之微者和，气之甚者烈，无阳不为风也。云者阳中之浊气也，浊之清者轻，浊之浊者重，无阴不成云也。阴之清者，从阳凝聚则为露；阴之浊者，从阳升降则为雨。阳为阴郁，激而成雷，雷即电之声，电即雷之形，故雷之将发，电必先之。其所以有先后者，形显见之速，声远闻之迟也。有有雷而无电者，或以阳气未盛，声已达而形未露也；或以阴气太重，而蔽火之光也。有有电而无雷者，或以光远可见，而声远不可闻也；或以孤阳见形，阴气未及，而无水之激也。凡欲得雷之情者，当验以水之沃火也。雾乃阴气，由阳逼而升。雾多见于早者，以夜则日居地下，旦则水气上达，故日将中则雾必收，又为阳逼而降。凡欲得雾之情者，当验以釜中之气也。虹为日影穿雨而成，故虹必见于雨将霁，日东则虹西，日西则虹东，而中必有残雨以间之，其形乃见。无雨则无虹，无日亦无虹，秋冬日行南陆，黄道既远，故虹藏不见矣。凡欲得虹霓之情者，当验水盆映日之影也。雹是重阴凝寒所成。如岐伯曰：至高之地，冬气常在。所以高山之巅，夏无暑热，而碧空之寒，凝结有之。然地穴可以藏冰，则深山穷谷，宁无蓄此，云龙所带，于义亦通。是以汉文时雹如桃李，汉武时雹似马头，随结随下者，有
(From *Suwen: Liuyuan Zhengji Dalun*)
The Yellow Emperor asked: Does the Qi of the Five Movements (Wuyun) also exhibit Shengfu (Victory and Repayment/Rebound)? (Fu means repayment/rebound. This question asks whether the Qi of the Five Movements, like the Six Qi, exhibits Shengfu phenomena visible within the year.) Qibo replied: When stagnation reaches its extreme, it erupts; it acts only when the time is right. (When the Five Movements are overly restrained by victory, their stagnation must reach an extreme; those who are extremely stagnant must rebound, and their eruption occurs at specific times. See below for details.) The Yellow Emperor said: May I ask what you mean? Qibo said: The normal Qi of the Five Constants (Wuchang), whether excessive or deficient, manifests differently upon eruption. The Yellow Emperor said: I wish to hear the complete explanation. Qibo said: Excessive Qi erupts violently, while deficient Qi erupts slowly; violent eruptions cause severe disease, while slow eruptions lead to lingering conditions. (Chi refers to a lingering, protracted struggle. Note: Excessive Qi is violent in nature, while deficient Qi is slow; this is logical. However, the previous chapter stated "The arrival of the Excessive is slow and constant, the arrival of the Deficient is violent and fleeting," which seems contrary to this section. In fact, the violence of the Excessive is due to strong momentum, while the disappearance of the Deficient is due to injury. Strong momentum can still be controlled, but injured Qi is hard to sustain. Thus, these two sections complement each other to elucidate the nuances of mild and severe conditions.) The Yellow Emperor said: What are the numerical values for excess and deficiency? Qibo said: Excess uses Cheng numbers (Completion numbers), deficiency uses Sheng numbers (Generation numbers); Earth consistently uses Generation numbers. (Excess uses Cheng numbers, representing abundant Qi; deficiency uses Sheng numbers, representing weak Qi. Earth's Qi is born/generates in the four seasons, so it constantly uses Generation numbers without waiting for Completion. Note: These generation and completion numbers likely correspond to the initial and intermediate stages of Qi. See Volume 1 of *Tuyi* for the explanation of the Five Elements' Generation and Completion Numbers. The numbers mentioned in the previous chapter regarding sixty-year luck policies, such as "Cold Transformation One" or "Cold Transformation Six," share this meaning.)
The Yellow Emperor said: How do their eruptions manifest? Qibo said: When Earth Stagnation (Tu Yu) erupts, cliffs and valleys shake with alarm. (Wood victory restrains Earth, causing Earth stagnation. Extreme stagnation leads to anger, and anger triggers eruption. Cliffs and valleys are deep places of Earth. Alarm/Shaking is the manifestation of Earth Qi erupting.) Thunder roars at the intersection of Qi. (Yin means grand/profound. The intersection of Qi refers to the middle of ascending and descending, specifically between the Third and Fourth Qi. Fire and Dampness combine to form thunder, so it is prominent during the Fire and Dampness seasons.) Dust and haze obscure the sun, turning the sky yellow and black. (Dust and smog block the sun.) Moisture evaporates into white vapor. (Vapor from heat and dampness, belonging to mountain mist.) Sudden storms sweep from high to deep. (Sudden winds and heavy rain rush through and break through high and deep places.) Rocks strike and fly in the air, floods follow. (Cliff collapses and rolling stones cause floods to emerge.) Rivers overflow and spread, fields and pastures resemble scattered foals on mounds of earth. (Rivers overflow, submerging suburbs and plains. "Fields and pastures resembling foals" refers to the aftermath of floods, where only towering mounds of earth and stone remain, looking like a herd of foals grazing in the fields.) The transformational Qi of Earth spreads, bringing timely rains. (The transformation of Earth-Dampness, released from stagnation.) Life begins, grows, transforms, and matures. (When Earth Qi is stagnant, the transformation of all things is delayed. However, Earth Stagnation erupts during the Third and Fourth Qi, so it can still support growth and maturation without missing its season.) Therefore, the people suffer from heart and abdominal distension, borborygmus (intestinal rumbling), and frequent diarrhea. Severe cases involve heart pain, hypochondriac fullness, vomiting, Huoluan (cholera-like syndrome with simultaneous vomiting and diarrhea), fluid retention, sudden profuse diarrhea, edema, and heaviness of the body. (These are all diseases caused by Damp-Earth. Dampness in the Upper and Middle Jiao causes heart and abdominal distension; Dampness in the Lower Jiao causes frequent diarrhea. Heart affected by Dampness causes heart pain; Liver insulted by Dampness causes hypochondriac distension. Distension. Sound without matter is Ou (retching); matter expelled is Tu (vomiting). Huoluan involves simultaneous vomiting and diarrhea, causing mental confusion. Yin refers to Phlegm-Fluid. Zhu Xia refers to sudden profuse diarrhea. Dampness injuring flesh causes edema and heaviness. These are all signs of Earth eruption and Dampness pathogenesis.) Clouds rush to the Rain Mansion (Yu Fu), morning clouds embrace the rising sun, mountains and marshes are obscured by dust and haze; this is the eruption of Earth Stagnation, occurring in the Fourth Qi. (Rain Mansion is where Taiyin Dampness gathers. Morning clouds embracing the sun appear at dawn. Ai Hun is the turbidity of Earth Qi. Earth governs the Fourth Qi, roughly sixty days after the Major Heat solar term in the sixth month. Thus, Earth Stagnation erupts during the Fourth Qi.) Clouds hang across the Heavenly Mountain, mayflies (Fuyou) appear and disappear; this is the omen of impending stagnation. (Fuyou refers to mayflies, born in the morning and dying at night, appearing in cloudy weather. Large manifestations are clouds hanging across mountains; small ones are mayflies appearing and disappearing. Both indicate Dampness transformation. Their appearance signals that Earth Stagnation is about to erupt, and the omen is clear. Fu means stagnation. Fu sounds like 'fo'.)
When Metal Stagnation (Jin Yu) erupts, the sky is clean, the earth is bright, and the air is clear, cold, and sharp. (Fire victory restrains Metal, causing Metal stagnation. Metal Qi is clear and sharp, hence its eruption appears thus.) Great coolness rises, grass and trees are shrouded in mist. (Great coolness is the cold Qi of Metal. Floating mist is the condensing Qi of Metal.) Dry Qi circulates, and thick fogs rise frequently. (When Metal wind arrives, Dry Qi circulates; when Yin Qi condenses, thick fog rises. Wu refers to thick fog. Wu sounds like 'meng' or 'mao'.) Killing Qi arrives, grass and trees turn pale and dry, and Metal produces sound. (Killing Qi is Yin Qi. Cang Gan means withering and falling. "Metal produces sound" refers to the vigorous Metal Qi emitting autumn sounds.) Therefore, the people suffer from cough and rebellious Qi, fullness in the heart and hypochondrium radiating to the lower abdomen, sudden severe pain preventing turning over, dry throat, and a dull, ugly complexion. (Cough and dry throat indicate Lung disease combined with Dryness. Fullness in the heart/hypochondrium radiating to the lower abdomen and sudden pain preventing movement indicate Metal victory injuring the Liver. Chen means dark/dull. Due to Metal's killing nature, the complexion becomes dull and ugly.) Mountains and marshes scorch and wither, soil congeals like frost and salt; this is the eruption of Metal Stagnation, occurring in the Fifth Qi. (Dry Qi circulates, causing mountains and marshes to scorch. Soil surface turns white, salt crusts form like frost. Metal reigns in the Fifth Qi, governing roughly sixty days after the Autumn Equinox in the eighth month. Thus, its eruption occurs in the Fifth Qi. Lu sounds like 'lu'.) White snow at night, dew condensing, and desolate sounds in forests and wilds are omens of impending Metal Stagnation. (These phenomena are precursors to Metal Stagnation erupting.)
When Water Stagnation (Shui Yu) erupts, Yang Qi retreats. (Earth victory restrains Water, causing Water stagnation. When Water stagnates and erupts, Cold transformation prevails, so Yang Qi retreats. Pi is synonymous with Bi/avoid.) Yin Qi erupts violently, great cold arrives, rivers and marshes freeze severely, cold vapors condense into frost and snow. (Han Fen refers to cold vapor like fog. Fen sounds like 'fen'.) In severe cases, yellow and black darkness obscures vision, circulating at the intersection of Qi, resulting in frost-killed crops and water displaying ominous signs. (Yellow is Earth color; Black is Water color. Water erupting due to Earth stagnation shows both colors at the Qi intersection. Xiang means disaster/omen; any sign of good or bad fortune is called Xiang.) Therefore, the people suffer from cold invading the heart causing pain, waist pain, stiffness and immobility of large joints, difficulty bending and stretching, frequent reversal cold (Jue Ni), palpitations/stiffness, and abdominal fullness. (These are all diseases caused by Cold-Water Qi. Fire fears Water, hence heart pain. Cold entering the Kidney causes waist pain. Cold causes Qi and Blood stagnation and tendon contraction, leading to joint stiffness and limited mobility. Yin victory and blocked Yang Qi cause Reversal Cold, palpitations, and abdominal fullness.) Solar light fails, empty spaces accumulate heavy Yin, white dust creates a dim haze; this is the eruption of Water Stagnation, occurring before and after the Two Fires. (Two Fires refer to Ministerial Fire Second Qi and Imperial Fire Third Qi, from Spring Equinox mid-second month to Minor Heat June solar term, totaling 120 days, governed by the Two Fires. Water naturally reigns in Winter, but being stagnant, it erupts during the Fire season, representing Yin overcoming Yang. Wang Shi said: Yin Essence and Water ascend to meet Fire, so their eruption occurs before and after Imperial and Ministerial Fire.) The vast sky is deep and dark, Qi scatters like hemp fibers, faintly visible then hidden, colored black with slight yellow; this is the omen of impending Water Stagnation. (Deep Xuan means black. Ma San means scattering like hemp, faintly visible then hidden. Generally, observing Qi should be done at dawn. Color black with slight yellow: Yellow is Earth, Black is Water. Slight yellow mixed with black is the omen of Water Stagnation about to erupt.)
When Wood Stagnation (Mu Yu) erupts, the sky is dusty and dim, clouds and objects are disturbed, great winds arrive, roofs are blown off, and trees are broken; Wood undergoes change. (Metal victory restrains Wood, causing Wood stagnation. Wood Stagnation eruption brings great Wind Qi, hence dust, disturbed clouds, roof damage, and tree breaking, all changes caused by Wood.) Therefore, the people suffer from epigastric pain centered behind the heart, upward support to both hypochondria, obstruction of the diaphragm and throat, inability to eat or drink, tinnitus, vertigo, blindness/confusion, and sudden stiff collapse. (These are all diseases caused by Wind-Wood and Liver Evil. Jueyin Meridian passes through the stomach and pierces the diaphragm, causing epigastric pain, diaphragmatic/throat obstruction, and eating difficulties. Upward support to hypochondria is Liver Qi rebelling. Liver Meridian follows the throat, enters the nasopharynx, connects to the eye system, and meets at the vertex, causing tinnitus, vertigo, and blindness. Wind-Wood is rigid and damages Stomach Qi most, causing sudden stiff collapse.) The sky is gray with dust, mountains and heavens merge in one color, sometimes turbid, yellow and black stagnant; clouds hang horizontally without rain, yet it erupts; its timing is unpredictable. (Gray dust and turbid colors, yellow-black stagnation, are all wind and dust. Wind overcomes Dampness, so clouds hang but do not produce rain. Wind arrival is dynamic and unstable, so its eruption has no fixed time.) Long rivers bend grass, soft leaves reveal their undersides, pines sing in high mountains, tigers roar in rock caves; this is the omen of impending Wood Stagnation. (Grass bending means grass yields to wind. Revealing Yin means soft leaves droop, showing their undersides when flipped by wind. Pine singing refers to sound among trees. Tiger roaring generates wind, as wind comes from tigers. Observing these indicates Wood Stagnation is about to erupt.)
When Fire Stagnation (Huo Yu) erupts, the sky swells and dims, the great brightness does not shine. (Water victory restrains Fire, causing Fire stagnation. The character "Zhong" (swell) is an error for "Xun" (dim/hazy). Because Fire stagnates and erupts, Heat transformation prevails, so the sky becomes hazy and dim, and the great brightness fails to shine.) Blazing fire moves, great heat arrives, mountains and marshes burn, timber flows with sap, large mansions emit smoke, soil floats with frost/salt, standing water decreases, creeping grass scorches yellow, wind blows confusing words, and Dampness transformation is delayed. (Burning and smoking indicate extreme heat. Timber flowing sap means juices melt and flow. Frost/Salt: springs dry up, salt crusts form. Standing water: accumulated water. Wind blowing confusing words: extreme heat generates wind, wind and heat intensify, causing confused speech. Dampness transformation delayed means rain does not come. Xia sounds like 'xia'. Lu sounds like 'lu'.) Therefore, the people suffer from shortness of Qi, sores, ulcers, carbuncles, swelling and distension of the hypochondrium, abdomen, chest, back, head, face, and limbs, ulcerative paralysis, vomiting and rebellious Qi, convulsions, bone pain, joint movement, sudden profuse diarrhea, warm malaria, sudden abdominal pain, hemorrhage and blood stasis, depletion of essence/fluids, red eyes, heart heat, severe mental confusion and restlessness, and sudden death. (These are all diseases caused by excessive Fire. Vigorous Fire consumes Qi, hence shortness of breath. Fire rots matter, hence sores/carbuncles. Excess Yang pathogens cause obstruction, distension, ulcerative paralysis, etc. Fire Qi rushing upward causes vomiting. Fire injuring tendons causes convulsions; Fire injuring bones causes bone pain; Fire lodging in joints causes joint movement; Fire in intestines/stomach causes sudden diarrhea; Fire in Shaoyang causes warm malaria; Fire solidifying in abdomen causes sudden pain; Fire entering Blood level causes hemorrhage/stasis; Fire scorching Yin level depletes fluids; Fire entering Liver causes red eyes; Fire entering Heart causes heart heat; Fire flaming Upper Jiao causes mental confusion; Fire stagnating in Chest Center causes restlessness. Fire nature is rapid; destroying True Yin causes sudden death. Chang sounds like 'chang zhen qie'. Lu sounds like 'lu'. Fei sounds like 'fei'. Chuan sounds like 'chi'. Zong sounds like 'zong'. Ao sounds like 'ao'. Bao sounds like 'nai bao qie'.) At the end of the ke (time unit), great warmth occurs, sweat moistens the Xuancu (sweat pores); this is the eruption of Fire Stagnation, occurring in the Fourth Qi. (End of Ke refers to the end of the hundred-ke cycle. Day ke starts at Yin Chu and ends at Chou Wei, the time of extreme Yin, making it the coolest part of the day. Great warmth at Ke end and sweat moistening Xuancu implies heat at other times. Xuancu refers to sweat pores. Fire naturally reigns in Summer, but being stagnant, it erupts in the Fourth Qi of Wei/Shen. Fourth Qi is the remainder of extreme Yang.) Movement returns to stillness, extreme Yang reverses to Yin, and the Dampness command transforms and completes. (Earlier it said Dampness transformation is delayed; now Fire reigns and generates Earth, so movement returns to stillness, extreme Yang reverses to Yin. Earth Qi acts, Dampness command returns, allowing all things to transform and complete.) Flowers bloom, water freezes into ice and snow, southern marshes show flame-Yang Qi; this is the omen of impending Fire Stagnation. (Blooming flowers are the season of Imperial Fire Second Qi. Wu Ze refers to southern marshes. Water freezing into ice during flower blooming shows Fire stagnation. Flame-Yang Qi appearing in southern marshes is the omen of Fire Stagnation about to erupt.)
There is a response to stagnation followed by repayment; all eruptions are observed at their extreme. (Below summarizes the meaning of Stagnation Eruption above. Whenever there is a precursor, repayment follows. Things change when they reach the extreme, so extreme stagnation erupts.) Wood eruption has no fixed time; Water eruption follows Fire. (Earth, Metal, and Fire eruptions have specific times. Only Wind-Wood is agile and changing; earlier it said "its timing is unpredictable," meaning Wood eruption has no fixed time. Water overcomes Fire; earlier it said "before and after the Two Fires," meaning Water eruption follows Fire.) Carefully observe the timing, and the disease can be predicted; if timing is lost or contradicts the year, the Five Qi will not move normally, and the policies of Generation, Transformation, Storage, and Collection will lack constancy. (Knowing seasonal Qi allows predicting disease Qi. Losing seasonal Qi makes even the movement of Five Qi unknowable, let alone the normal policies of Generation, Transformation, Storage, and Collection.) The Yellow Emperor said: When Water erupts, there is hail and snow; when Earth erupts, there are gusty winds and sudden rain; when Wood erupts, there is destruction and breaking; when Metal erupts, the sky is clear; when Fire erupts, the sky is dim. What Qi causes this? Qibo said: Qi has degrees of abundance and scarcity; eruptions have degrees of mildness and severity. Mild eruptions manifest only their own Qi; severe eruptions include the Qi below them. Examining the subordinate Qi reveals the truth. (This explains the meaning of Cheng-Zhi [Support and Restraint]. Abundance/scarcity refers to excess/deficiency. Mild/severe refers to the degree of stagnation: mild stagnation causes mild eruption, severe stagnation causes severe eruption. Mild manifests its own Qi. Severe includes subordinate Qi. For example, below Water position, Earth Qi supports it; below Earth position, Wood Qi supports it; below Wood position, Fire Qi supports it; below Fire position, Metal Qi supports it; below Metal position, Water Qi supports it. Thus, mild Water eruption is Cold; severe is Hail/Snow, combining with Earth (hail resembles Earth). Mild Earth eruption is Dampness; severe is Gusty Wind/Rain, combining with Wood (Wind governs gusts/rain). Mild Wood eruption is Wind; severe is Destruction/Breaking, combining with Metal (Metal governs killing/cutting). Mild Metal eruption is Dryness; severe is Clarity, combining with Fire (Fire governs brightness). Mild Fire eruption is Heat; severe is Dimness, combining with Water (Water governs dimness). Zheng means evidence. By examining the supporting Qi below, the mildness or severity of the eruption is known.) The Yellow Emperor said: Excellent. Why do the eruptions of the Five Qi sometimes occur out of position? (Out of position means not corresponding to the correct time.) Qibo said: It is called a difference (Cha). (Qi has prosperity and decline, so arrival has early and late delays; hence it is called Cha. Cha means not in its proper position. As stated in *Zhi Zhen Yao Da Lun*: When Victory and Repayment act, movement is out of position, or arrival is delayed. That text discusses Victory/Repayment being out of position; this text discusses Five Qi eruption being out of position. Though seemingly different, the principle is the same.) The Yellow Emperor said: Is there a specific number for this difference? (Referring to days.) Qibo said: The delay never exceeds thirty days plus a fraction. (Delay refers to the period from start to finish. Du means day. Thirty days plus a fraction is one month. The fraction is 43 ke and 7.5 fen. The difference between early and late Qi does not exceed thirty days. Just as in the method of intercalation for Qi surplus and朔虚 (new moon deficit), early arrivals are 15 days plus a fraction early, late arrivals are 15 days plus a fraction late. Whether early or late, it never exceeds one month plus a fraction, which is exactly this meaning. I note: Although the wind, clouds, rain, and thunder in this chapter are governed by the Five Elements, the distinction between Yin/Yang and Clear/Turbid was discussed by sages. Though not the main point here, the principles of investigation cannot be ignored, so I append them. When asked about thunder, wind, clouds, frost, snow, rain, and dew by Zhang Zi, he replied: When Yin Qi condenses and Yang inside cannot exit, it strikes fiercely to become thunder. When Yang outside cannot enter, it rotates endlessly to become wind. When Yang is hindered by Yin, they contend to descend as rain. When Yin is obtained by Yang, it floats up as clouds. When asked about rain, wind, clouds, and thunder by Shao Zi, he answered: Yang obtaining Yin becomes rain; Yin obtaining Yang becomes wind; Gang obtaining Rou becomes cloud; Rou obtaining Gang becomes thunder. Without Yin, no rain; without Yang, no thunder. Rain is soft/Yin, relying on Yang to rise; Thunder is firm/Yang, relying on Yin to erupt. Zhang explained: Wind and rain descend from heaven, so speak of Yin/Yang; Clouds and thunder rise from earth, so speak of Gang/Rou. Heaven's Yang needs Yin for rain; Earth's Yin needs Yang for thunder. Rain is soft form, originating from Heaven's Yang Qi; Thunder is firm sound, emerging from Earth's Yin body. Yin and Yang use each other. When asked about Bagua hexagrams by Cai Jiezai, he answered: Kan Yin obtained by Yang rises as cloud; shallow Yang becomes fog. Kan Yang hindered by Yin descends as rain; shallow Yin becomes dew. Yin outside, Yang cannot exit becomes thunder; Yin solidifies becomes earthquake (Zhen). Yin inside, Yang cannot enter becomes wind; Yin solidifies becomes great wind (Xun). Yang enveloping Yin makes Li become sleet; Yang harmonizing Yin makes Snow (Li intersects Kan). Yin enveloping Yang makes Kan become thunder; Yin entering Yang makes Frost (Kan intersects Li). The essence of Yin and Yang hides in each other's home, making Li the Sun and Kan the Moon. Yin and Yang clashing becomes lightning; Yin and Yang losing position becomes rainbow. These are the sayings of sages. From my view: Wind is the clear Qi within Yang; mild Qi is gentle, severe Qi is fierce; without Yang, no wind. Cloud is the turbid Qi within Yang; clear turbidity is light, heavy turbidity is heavy; without Yin, no cloud. Clear Yin condensing with Yang becomes dew; turbid Yin rising/falling with Yang becomes rain. Yang suppressed by Yin, stimulated, becomes thunder. Thunder is the sound of lightning; lightning is the form of thunder. Thus, before thunder erupts, lightning must precede it. The reason for the sequence is that form is seen quickly, sound is heard slowly. Cases with thunder but no lightning: either Yang Qi not yet strong (sound reached but form not revealed) or Yin Qi too heavy (blocking Fire's light). Cases with lightning but no thunder: either light visible far but sound not heard far, or isolated Yang form appearing without Yin Qi reaching and water stimulation. To understand thunder, verify with water pouring on fire. Fog is Yin Qi, forced up by Yang. Fog often appears in the morning because at night the sun is underground, and at dawn water Qi ascends; thus, before noon, fog must gather and fall again, forced down by Yang. To understand fog, verify with steam in a pot. Rainbow is formed by sunlight passing through rain, so rainbows appear when rain is ending. Sun east, rainbow west; sun west, rainbow east; residual rain must be in between for the shape to appear. No rain, no rainbow; no sun, no rainbow. In autumn/winter, the sun travels the southern land, the ecliptic is far, so rainbows hide. To understand rainbows, verify with the sun's reflection in a water basin. Hail is formed by heavy Yin condensing cold. As Qibo said: High lands always have winter Qi. So mountain peaks have no summer heat, and the cold of the blue sky condenses there. Since caves can store ice, deep mountains and valleys surely accumulate this, consistent with the theory of clouds and dragons. Thus, during Emperor Wen of Han, hail was like plums and peaches; during Emperor Wu, hail was like horse heads, forming and falling together, having...