（《素问·六元正纪大论》）
帝曰∶夫子言可谓悉矣，然何以明其应乎？（此连前章而求其气应之明验也。）岐伯曰∶昭乎哉问也！夫六气者，行
有次，止有位，故常以正月朔日平旦视之，睹其位而知其所在矣。（次，序也。位，方也。凡主客六气各有次序，亦各有
方位，故欲明其应，当于正月朔日平旦视之，以察其阴阳晦明、寒温风气之位而岁候可知。盖此为日时之首，故可以占
一岁之兆。）运有余，其至先，运不及，其至后，（至先者，气先节候而至；至后者，气后节候而至也。）此天之道，气之
常也。（有余至早，不及至迟，此天气之常也。）运非有余非不足，是谓正岁，其至当其时也。（正岁者，和平之岁，时至
气亦至也。）帝曰∶胜复之气，其常在也，灾眚时至，候也奈何？（言胜复之气，本常有也，而灾眚之至，何以知之？）
岐伯曰∶非正化者，是谓灾也。（当其位则为正化，非其位则为邪化，邪则为灾矣。）
帝曰∶气至而先后者何？（同前《六元正纪大论》。先言其早，后言其迟也。）岐伯曰∶运太过则其至先，运不及则
其至后，此候之常也。（此即前先天后天之义。）帝曰∶当时而至者何也？岐伯曰∶非太过、非不及则至当时，非是者眚
也。（当时者，应期而至也，是为正岁。若应早而迟，应迟而早，皆为灾眚也。《六微旨大论》帝曰∶至而不至、未至而
至，何如？岐伯曰∶应则顺，否则逆，逆则变生，变生则病。帝曰∶请言其应。岐伯曰∶物生其应也，气脉其应也，详
本类六。）帝曰∶善。气有非时而化者何也？岐伯曰∶太过者当其时，不及者归其己胜也。（非时而化，谓气不应时也。
太过者气盛，故当其时。不及者气衰，故归其己胜。己胜者，己被胜也，如春反肃、夏反寒、秋反热、冬反雨之类是也。）
帝曰∶四时之气，至有早晏高下左右，其候何如？岐伯曰∶行有逆顺，至有迟速，故太过者化先天，不及者化后天。（太
过气速，不及气迟也。）帝曰∶愿闻其行何谓也？（上文先天后天，止言其至，未及于行，故复有此问。）岐伯曰∶春气
西行，（春属木而王于东，居东者其行必西，故春三月风自东方来。凡四季有东风者，皆得春之气。）夏气北行，（夏属火
而王于南，居南者其行必北，故夏三月风自南方来。凡四季有南风者，皆得夏之气。）秋气东行，（秋属金而王于西，居
西者其行必东，故秋三月风自西方来。凡四季有西风者，皆得秋之气。）冬气南行。（冬属水而王于北，居北者其行必南，
故冬三月风自北方来。凡四季有北风者，皆得冬之气。）故春气始于下，（春气发生自下而升，故始于下。）秋气始于上，
（秋气收敛，自上而降，故始于上。）夏气始于中，（夏气长成，盛在气交，故始于中。）冬气始于标；（标，万物盛长之
表也。冬气伏藏，由盛而杀，故始于标。杀，少戒切。）春气始于左，（木气自东而西也。）秋气始于右，（金气自西而东
也。）冬气始于后，（水气自北而南也。） 夏气始于前，（火气自南而北也。）此四时正化之常。（气非正化，则为虚邪贼风
矣。《九宫八风篇》曰∶风从其所居之乡来为实风，主生长养万物；从其冲后来为虚风，伤人者也。即上文之谓。）故至
高之地，冬气常在，至下之地，春气常在，（高山之巅，夏有冰雪，此冬气常在也。卑下之地，冬有草生，此春气常在也。
《五常政大论》曰∶高者气寒，下者气热。此之谓也。必谨察之。帝曰∶善。）
（出自《素问·六元正纪大论》）
黄帝问道：先生讲得非常详尽，但是如何来明确验证其气运的应验呢？（这是承接上一章，寻求关于气运应验的明确证据。）
岐伯回答说：问得真高明啊！那六气（风、热、火、湿、燥、寒六种气候之气），运行有次序，停留有方位，所以通常以正月初一清晨观察它，看到它的方位就能知道它所在的位置了。（次，指次序。位，指方位。凡是主气和客气这六气各有次序，也各有方位，所以要明白其应验，应当在正月初一清晨去观察，以此考察阴阳晦明、寒温风气的位置而一年的气候规律就可以知道了。因为这是一年日时的开始，所以可以占测一年的征兆。）
气运有余，到来就早；气运不及，到来就晚。（到来早的，是气先于节气而至；到来晚的，是气后于节气而至。）这是天道的常规，气的常态。（有余则到达得早，不及则到达得迟，这是天气运行的常理。）
气运既非有余也非不足，这就叫做“正岁”，它的到来正合当时时节。（正岁，指平和之年，时令到了气也就到了。）
黄帝问道：胜复之气（胜气与复气，指气候异常后的报复性变化），本来经常存在，但灾异之时到来，该如何候察呢？（意思是说胜复之气本常有，但灾异的到来，怎么知道呢？）
岐伯回答说：不是正化（当令之气的正常变化）的，就叫做灾。（当其位就是正化，不如其位就是邪化，邪气则为灾了。）
黄帝问道：气至有先后之分是怎么回事？（同前《六元正纪大论》。前面说早，后面说迟。）
岐伯回答说：运太过则气至早，运不及则气至晚，这是候察的常理。（这就是前面所说的先天、后天之义。）
黄帝问道：什么时候是按时到来的呢？
岐伯回答说：既不过太也不不及，就按时到来，不是这样的就是灾眚（灾害）。（按时到来，即应期而至，这叫正岁。如果应该早却迟，应该迟却早，都称为灾眚。《六微旨大论》中黄帝问：气至而不到、未到而先到，怎么样？岐伯答：应则顺，不应则逆，逆则产生变异，产生变异则生病。黄帝问：请讲讲其应验。岐伯答：万物生长有其应验，气脉也有其应验，详见本类第六部分。）
黄帝说：好。气有在非正常时节变化的情况，是怎么回事？
岐伯回答说：太过者应在其当令之时，不及者归于其所不胜之气（即被克之气）。（非时而化，指气不应合时节。太过则气盛，所以在其当令之时。不及则气衰，所以归于其所不胜之气。所谓己胜，是指自己被胜，比如春天反见肃杀、夏天反见寒冷、秋天反见炎热、冬天反见多雨之类就是这样。）
黄帝问道：四时之气，到来有早有晚、有高有下、有左有右，候察起来怎样？
岐伯回答说：运行有逆有顺，到来有迟有速，所以太过者化生在先（先天），不及者化生在后（后天）。（太过则气速，不及则气迟。）
黄帝问道：愿意听听你说的“行”是什么意思？（上文说的先天后天，只说了气至的时间，没说到气的运行方向，所以又有了这个问话。）
岐伯回答说：春气向西行，（春属木而在东方旺，居东方的气必然向西行，所以春季三个月的风从东方来。凡四季中有东风的，都得到春的气。）夏气向北行，（夏属火而在南方旺，居南方的气必然向北行，所以夏季三个月的风从南方来。凡四季中有南风的，都得到夏的气。）秋气向东行，（秋属金而在西方旺，居西方的气必然向东行，所以秋季三个月的风从西方来。凡四季中有西风的，都得到秋的气。）冬气向南行。（冬属水而在北方旺，居北方的气必然向南行，所以冬季三个月的风从北方来。凡四季中有北风的，都得到冬的气。）
所以春气始于下方，（春气发生自下而上升，所以始于下。）秋气始于上方，（秋气收敛，自上而降，所以始于上。）夏气始于中间，（夏气长成，盛在气交之中，所以始于中。）冬气始于标（末端/表面）；（标，是万物盛长之外的表象。冬气伏藏，由盛转杀，所以始于标。杀，音少戒切。）
春气始于左侧，（木气自东向西行。）秋气始于右侧，（金气自西向东行。）冬气始于后方，（水气自北向南行。）夏气始于前方，（火气自南向北行。）这是四时正常化的常理。（气如果不是正化，就是虚邪贼风了。《九宫八风篇》说：风从所居住之乡而来为实风，主要生长养育万物；从对冲方向而来为虚风，伤害人。就是上面所说的意思。）
所以最高的地方，冬气常在；最低的地方，春气常在。（高山之巅，夏天有冰雪，这是冬气常在。低洼之地，冬天有草生长，这是春气常在。《五常政大论》说：高处气寒，低处气热。就是这个意思。必须仔细考察。黄帝说：好。）
(From *Suwen: Liuyuan Zhengji Dalun*)
The Yellow Emperor asked: The Master has explained this in great detail, but how can we clearly verify its corresponding manifestations? (This follows the previous chapter to seek clear evidence of the correspondence of Qi.)
Qibo replied: What an insightful question! The Six Qi (Wind, Heat, Fire, Dampness, Dryness, Cold) move with order and stop at specific positions. Therefore, one usually observes them on the first day of the first lunar month at dawn; by seeing their position, one knows where they are located. (Order refers to sequence; position refers to direction. Both the Host Qi and Guest Qi have their respective sequences and directions. Thus, to understand their correspondence, one should observe on the first day of the first lunar month at dawn to examine the positions of Yin-Yang, darkness/brightness, cold/warmth, and wind, thereby knowing the annual climate patterns. Since this is the beginning of the year's time, it can be used to predict the omens for the whole year.)
When the movement is excessive, its arrival is early; when the movement is deficient, its arrival is late. (Early arrival means the Qi arrives before the solar term; late arrival means the Qi arrives after the solar term.) This is the way of Heaven, the constant nature of Qi. (Excessive Qi arrives early, deficient Qi arrives late; this is the normal pattern of Heavenly Qi.)
When the movement is neither excessive nor deficient, it is called a "Correct Year" (Zheng Sui), and its arrival coincides with the proper season. (A Correct Year refers to a harmonious year where the season arrives and the Qi also arrives.)
The Yellow Emperor asked: The Qi of Overcoming (Sheng) and Repaying (Fu) exists constantly, but when disasters occur, how should they be observed? (Meaning that while Sheng and Fu Qi are common, how does one know when disasters arrive?)
Qibo replied: That which is not "Proper Transformation" (Zheng Hua) is called a disaster. (When it occupies its correct position, it is Proper Transformation; when it does not, it is Evil Transformation, and evil constitutes disaster.)
The Yellow Emperor asked: What causes the Qi to arrive early or late? (Same as in *Liuyuan Zhengji Dalun*. Previously mentioned early, now mentioning late.)
Qibo replied: When the movement is excessive, the Qi arrives early; when the movement is deficient, the Qi arrives late. This is the constant pattern of observation. (This is the meaning of Xiantian [prior to time] and Houtian [after time] mentioned earlier.)
The Yellow Emperor asked: What does it mean to arrive at the appropriate time?
Qibo replied: Neither excessive nor deficient results in arrival at the appointed time; otherwise, it is a disaster. (Arriving at the appointed time means arriving when expected, which is a Correct Year. If it should be early but is late, or should be late but is early, both are considered disasters. In *Liuzhi Dalun*, the Yellow Emperor asked: What if the Qi arrives but does not manifest, or manifests before arriving? Qibo answered: Correspondence implies smoothness; non-correspondence implies reversal. Reversal generates changes, and changes generate disease. The Yellow Emperor asked: Please explain the correspondence. Qibo answered: There is correspondence in the generation of things, and there is correspondence in Qi and pulses; see detailed explanation in Category 6 of this section.)
The Yellow Emperor said: Good. What about Qi transforming out of season?
Qibo replied: Excessive Qi manifests during its proper season, while deficient Qi reverts to the Qi that overcomes it. (Transformation out of season means the Qi does not correspond to the time. Excessive Qi is vigorous, so it manifests during its proper season. Deficient Qi is weak, so it reverts to the Qi that overcomes it. "Qi that overcomes it" refers to the Qi overcoming oneself, such as autumn-like dryness in spring, winter-like cold in summer, summer-like heat in autumn, or rain in winter.)
The Yellow Emperor asked: The Qi of the Four Seasons arrives early or late, high or low, left or right. How should these be observed?
Qibo replied: Movement has reversals and smoothness; arrival has speed and slowness. Therefore, excessive Qi transforms prior to the season (Xiantian), and deficient Qi transforms after the season (Houtian). (Excessive Qi is fast, deficient Qi is slow.)
The Yellow Emperor asked: I wish to hear what you mean by "movement." (The previous discussion of Xiantian and Houtian only referred to the time of arrival, not the direction of movement, hence this question.)
Qibo replied: Spring Qi moves westward. (Spring belongs to Wood and prospers in the East; residing in the East, its movement must be westward. Thus, winds in the three months of spring come from the east. Any east wind in any season derives from Spring Qi.) Summer Qi moves northward. (Summer belongs to Fire and prospers in the South; residing in the South, its movement must be northward. Thus, winds in the three months of summer come from the south. Any south wind in any season derives from Summer Qi.) Autumn Qi moves eastward. (Autumn belongs to Metal and prospers in the West; residing in the West, its movement must be eastward. Thus, winds in the three months of autumn come from the west. Any west wind in any season derives from Autumn Qi.) Winter Qi moves southward. (Winter belongs to Water and prospers in the North; residing in the North, its movement must be southward. Thus, winds in the three months of winter come from the north. Any north wind in any season derives from Winter Qi.)
Therefore, Spring Qi begins from below. (Spring Qi arises and ascends from below, so it begins from below.) Autumn Qi begins from above. (Autumn Qi converges and descends from above, so it begins from above.) Summer Qi begins from the center. (Summer Qi matures and flourishes in the intersection of Qi, so it begins from the center.) Winter Qi begins from the Biao (superficial/exterior). (Biao refers to the exterior manifestation of abundant growth. Winter Qi hides and stores, transitioning from abundance to decline, so it begins from the Biao. "Shuai" [decline/killing] is pronounced as "shao jie".)
Spring Qi begins from the left. (Wood Qi moves from east to west.) Autumn Qi begins from the right. (Metal Qi moves from west to east.) Winter Qi begins from the rear. (Water Qi moves from north to south.) Summer Qi begins from the front. (Fire Qi moves from south to north.) These are the constants of the proper transformation of the Four Seasons. (If Qi is not properly transformed, it becomes Empty Evil and Robber Wind. The *Jiugong Bafeng Pian* states: Wind coming from the direction where it resides is Real Wind, governing the growth and nourishment of all things; wind coming from the opposite direction is Empty Wind, which harms humans. This refers to what was stated above.)
Therefore, at the highest places, Winter Qi is always present. (At the peaks of high mountains, there is ice and snow even in summer; this is Winter Qi being constantly present.) At the lowest places, Spring Qi is always present. (In low-lying areas, grass grows even in winter; this is Spring Qi being constantly present. The *Wuchang Zheng Dalun* states: High places are cold, low places are hot. This is what is meant. One must carefully observe this. The Yellow Emperor said: Good.)