帝曰∶寒暑燥湿风火，在人合之奈何？其于万物何以生化？岐伯曰∶东方生风，（东者日之初。风者教之
始，天之使也，所以发号施令，故生自东方也。）风生木，（阳升风鼓，草木敷荣，故曰风生木也。）木生酸，
酸生肝，（酸味入胃，生养于肝脏。）肝生筋，（酸味入肝，自肝脏布化，生成于筋膜也。）筋生心。（按∶
肝主筋而生血，心主血而生于肝，是犹筋生也。）其在天为玄，在人为道，在地为化。（化，生化也。有生化
而后有万物，万物无非化气以生成者也。）化生五味，（按∶五行各有味，五味之化，实始于木，木主生生故
也。）道生智，（按∶道者人理之总称，而智为先务也。）玄生神，（玄冥之中，神明栖据，隐而不见，玄生神
明也。）化生气。（按∶天地之化，惟气居先。）神在天为风，在地为木，在体为筋，在气为柔，（按∶风木在
春，其气柔和。）在脏为肝。其性为暄，其德为和，（按∶暄，日也。喜日恶阴，木之性也。敷布和气，木之
德也。）其用为动，（无风则万类皆静。按∶新校正云∶
“木之用为动，火太过之政亦为动，盖木火之主暴速，故俱为动。”是也。）其色为苍，其化为荣，（按∶物
之荣茂，无过春木，故凡荣茂之化，皆自木生也。）其虫毛，（按∶虫之毛者，若草木之茂密也。）其政为散，
其令宣发，（按∶肝木恶抑郁而喜发散。）其变摧拉，（按∶摧拉，损折败坏也。风气刚强，木之变也。气交变
大论曰∶“其变振发。”）其眚为陨，（按∶陨，坠也。大风暴起，草凋木坠。气交变大论曰∶“其灾散落。”）
其味为酸，其志为怒。怒伤肝，悲胜怒；风伤肝，（亦犹风之折木也。）燥胜风；（风自木生，燥为金化，风余
则制之以燥，肝盛则治之以凉，清凉所行，金之气也。）酸伤筋，（酸泻肝气，泻甚则伤其气。按∶宣明五气篇
曰∶“酸走筋，筋病无多食酸。”）辛胜酸。（按∶辛者金味，酸者木味，辛胜酸，金克木也。）南方生热，
热生火，火生苦，苦生心，（按∶苦味入心而补火也。）心生血，血生脾。（按∶诚为火生土义，然血足则脾
自充也。）其在天为热，在地为火，在体为脉，在气为息，（息，长也。）在脏为心。其性为暑，（暑，热也。）
其德为显，其用为躁，（火性躁动，不专定也。）其色为赤，其化为茂，（茂，蕃盛也。）其虫羽，（参差长短，
象火之形。）其政为明，（按∶新校正云∶“气交变大论云∶‘其政明曜。’又按火之政明，水之气明，水火异而
明同者，火之明明于外，水之明明于内，明虽同而实异也。”）其令郁蒸，（按∶新校正云∶“详注谓郁为盛，
其义未安。按王冰注五常政大论云，郁为郁燠，不舒畅也。当如此解。”）其变炎烁，其眚燔 ，（按∶炎烁者，
火性焰上，万物焦灼而销烁也。燔 者，火势遍延而燎原也。与火郁于内之郁蒸同，是火之为病，乃有是三者
之不同也。）其味为苦，其志为喜。喜伤心，恐胜喜；热伤气，寒胜热；苦伤气，（按∶新校正云∶“详此论
所伤之旨有三∶东方曰风伤肝，酸伤筋，中央曰湿伤肉，甘伤脾，西方曰辛伤皮毛，是自伤者也；南方曰热伤
气，苦伤气，北方曰
寒伤血，咸伤血，是伤己所胜也；西方曰热伤皮毛，是被胜伤己也。凡此五方所伤之例有三，若太素则俱云自伤
焉。”）咸胜苦。中央生湿，湿生土，土生甘，甘生脾，（甘物入胃，先入于脾，故诸己岁则甘少化，诸甲岁
甘多化。）脾生肉，（按∶脾主运化饮食之味，而得其精华，以生长一身之肌肉。）肉生肺。（按∶土生金也。）
其在天为湿，在地为土，在体为肉，在气为充，（按∶居天之下，而能充塞其间者，惟土之气耳。）在脏为脾。
其性静兼，（按∶土性安静，万物载焉，无所不兼，故曰静兼。）其德为濡，（按∶濡，润泽也。物借土之润
泽以为养，故以濡为德也。）其用为化，（按∶化者，自无而有。号物有万，皆从土化，地之用也。）其色为黄，
其化为盈，（按∶土既化生万物矣，与天合体而能盈满无歉者，惟土所化耳。）其虫 ，（按∶无毛介曰 ，
虫之 者以肉为体，象土之浓而柔也。 音华，去声。）其政为谧，（按∶土性安静，故以静谧为政也。）其
变动注，（动，反静也。按∶注者，大雨倾注，水盛侮土也。）其眚淫溃，（淫，久雨也。溃，土崩溃也。）其味
为甘，其志为思。思伤脾，怒胜思；湿伤肉，风胜湿；（按∶风为木气，固所以制土，然风性最燥，故又能
土之湿也。）甘伤脾，酸胜甘。西方生燥，（阳气已降，阴气复升，气爽风劲，故生燥也。）燥生金，金生辛，
辛生肺，（辛物入胃，先入于肺，故诸乙岁则辛少化，诸庚岁则辛多化。）肺生皮毛，（按∶肺主呼吸内外之
气，而布其精华，以润泽一身之皮毛。）皮毛生肾。（按∶亦金生水之意。）其在天为燥，在地为金，在体为
皮毛，在气为成，（物乘金化则坚成。）在脏为肺。其性为凉，其德为清，（金以清凉为德化。）其用为固，
其色为白，其化为敛，（按∶物至秋而收敛，然惟能收敛，
故得坚固也。）其虫介，（介，甲也。外被介甲，金坚之象也。）其政为劲，其令雾露，其变肃杀，其眚苍落，
（按∶秋惟劲坚，故其气肃杀，而令草木苍老而凋落。）其味为辛，其志为忧。忧伤肺，喜胜忧；热伤皮毛，
（按∶热极则毛焦，金畏火也。）寒胜热；辛伤皮毛，（过节也，辛热又甚焉。）苦胜辛。北方生寒，寒生水，
水生咸，（水泽枯涸，卤咸乃蕃。煎水味咸，近而可见。）咸生肾，（咸物入胃，先归于肾，故诸丙岁咸物多
化，诸辛岁咸物少化。）肾生骨髓，（按∶肾主水，水足则髓充，故髓为肾生。髓者，水之精也。）髓生肝。
（按∶水生木也。）其在天为寒，在地为水，在体为骨，在气为坚，（柔 之物，遇寒则坚，寒之化也。）在
脏为肾。其性为凛，（按∶人寒则凛。）其德为寒，其用为□，其色为黑，其化为肃，（肃，静也。）其虫鳞，
（按∶鳞者，水之虫也。）其政为静，其令□□，其变凝冽，（按∶寒甚则冰凝，冰甚则坼裂。）其眚冰雹，
（非时而有，及暴过也。）其味为咸，其志为恐。恐伤肾，思胜恐；寒伤血，燥胜寒；咸伤血，（味过于咸，
则咽干引饮，伤血之义，断可知矣。）甘胜咸。
（按∶素问论五行，如阴阳应象大论，是论五行相生相克之正。此篇帝意本问天之六气，人与万物相合何如，
非问五行，而伯亦以五行生克为对。盖在天为六气，在地为五行，言五行之生克，而六气之得失在其中，人与
万物之得失亦在其中，故所问虽殊，而对则同也。但此篇五行文义与应象论相同者，兹不更注，盖省文也。）
五气更立，各有所先，非其位则邪，当其位则正。（按∶更立谓五行递主一岁也。先谓如值寅卯年则以木为先，
木畏金而喜水，木遇金运，则非其所喜而受邪，木遇水运，则当其所喜而无病也。）帝曰∶病生之变何如？岐
伯曰∶气相得则微，不相得则甚。（木居火位，火
居土位，土居金位，金居水位，水居木位，木居君位，如是者为相得。又木居水位，水居金位，金居土位，土居
火位，火居木位，如是者虽为相得，终是以子 居父母之位，下陵其上，犹为小逆也。木居金土位，火居金水位，
土居水木位，金居火木位，水居火土位，如是者为不相得，故病甚也。皆先立运气及司天之气，则气之所在，
相得与不相得可知矣。）
帝曰∶主岁何如？岐伯曰∶气有余，则制己所胜，而侮所不胜；其不及，则己所不胜侮而乘之，己所胜轻
而侮之。（木余则制土，轻忽于金，以金气不争，故木恃其余而欺侮也。又木少金胜，土反侮木，以木不及，
故土妄凌之也。按∶五行之理，以胜相制者，气之平也。若夫王而有余，或衰而不及，则气反其常，但有强弱
之势，而无上下之分矣。制者，以上临下。侮者，以强凌弱也。）侮反受邪，侮而受邪，寡于畏也。帝曰∶善！
（按∶此解所以侮之之故也。侮之为言，无所忌惮而相凌铄之称也。侮之来也，必其有可侮之几，是非邪入人而
人自受。然受之于其所不当受者，故曰反也。王注舍己宫观适他乡邦等语，殊不可解。）
黄帝问道：寒、暑、燥、湿、风、火这六气，在人体中是如何对应的？它们对于万物的生长化收藏又是如何起作用的？
岐伯回答说：东方产生风，（东方是太阳初升的地方。风是教化的开始，是上天的使者，用来发布号令，所以风生于东方。）风滋生木，（阳气上升，风吹鼓动，草木茂盛繁荣，所以说风生木。）木产生酸味，酸味滋养肝脏，（酸味进入胃后，滋养肝脏。）肝脏滋养筋脉，（酸味入肝，从肝脏布散变化，生成筋膜。）筋脉滋养心脏。（按：肝主筋并生血，心主血而源于肝，这就好比筋生心血。）
在天表现为玄妙，在人表现为道，在地表现为生化。（化，指生化作用。有了生化然后才有万物，万物无非是靠化气来生成的。）生化产生五味，（按：五行各有其味，五味的变化，实际上始于木，因为木主生生不息。）道产生智慧，（按：道是人理的总称，而智慧是首要任务。）玄妙产生神明，（玄冥之中，神明栖息占据，隐蔽而不见，玄妙产生神明。）生化产生气。（按：天地的生化，只有气居于先。）
神在天为风，在地为木，在体为筋，在气为柔和，（按：风木对应春季，其气柔和。）在脏为肝。它的本性是温暖，它的德性是温和，（按：暄，指日光。喜日恶阴，这是木的本性。敷布和气，这是木的德性。）它的作用是运动，（没有风则万物皆静。按：新校正说：“木的作用为动，火太过时的政令也为动，大概是因为木火之主暴速，所以都称为动。”这是对的。）它的颜色为苍色，它的化育为繁荣，（按：万物的荣茂，没有超过春季木气的，所以凡是荣茂的变化，都自木而生。）它所对应的虫类为毛虫，（按：有毛的虫类，就像草木的茂密一样。）它的政令为疏散，它的命令是宣发，（按：肝木厌恶抑郁而喜欢发散。）它的变异是摧折拉断，（按：摧拉，指损坏折断败坏。风气刚强，是木的变异。《气交变大论》说：“它的变异是震动发作。”）它的灾祸是陨落，（按：陨，坠落。大风暴起，草凋落木坠枝。《气交变大论》说：“它的灾害是散落。”）它的味道为酸，它的情志为怒。怒伤肝，悲能胜怒；风伤肝，（也如同风折断树木一样。）燥能胜风；（风自木生，燥为金化，风有余则用燥来制约它，肝盛则用凉来治疗它，清凉所行的，是金的气。）酸伤筋，（酸泻肝气，泻得厉害则损伤肝气。按：《宣明五气篇》说：“酸走筋，筋病不要多吃酸。”）辛能胜酸。（按：辛是金味，酸是木味，辛胜酸，即金克木。）
南方产生热，热产生火，火产生苦味，苦味滋养心脏，（按：苦味入心而补火。）心脏产生血，血滋养脾脏。（按：这确实是火生土的意义，然而血充足则脾自然充盛。）它在天为热，在地为火，在体为脉，在气为息长，（息，指长。）在脏为心。它的本性为暑，（暑，就是热。）它的德性为显耀，它的作用为躁动，（火性躁动，不专一安定。）它的颜色为赤色，它的化育为茂盛，（茂，蕃盛。）它所对应的虫类为羽虫，（参差长短，像火的形状。）它的政令为光明，（按：新校正说：“《气交变大论》说：‘它的政令是明曜。’又按：火的政令是明，水的气也是明，水火不同但明相同，是因为火之明在于外，水之明在于内，明虽然相同但实际上不同。”）它的命令是郁蒸，（按：新校正说：“详细注解认为郁为盛，这个意思不太妥当。按王冰注《五常政大论》说，郁为郁燠，不舒畅。应当这样解释。”）它的变异是炎灼，它的灾祸是焚烧燎原，（按：炎烁，指火性焰上，万物焦灼销烁。燔爇，指火势遍延而燎原。这与火郁于内的郁蒸相同，这是火之为病，有三种不同的表现。）它的味道为苦，它的情志为喜。喜伤心，恐能胜喜；热伤气，寒能胜热；苦伤气，（按：新校正说：“详察此篇论述所伤的旨意有三点：东方叫风伤肝，酸伤筋，中央叫湿伤肉，甘伤脾，西方叫辛伤皮毛，这是自伤；南方叫热伤气，苦伤气，北方叫寒伤血，咸伤血，这是伤己所胜；西方叫热伤皮毛，是被胜者伤己。以上五方所伤的条例有三种，如果《太素》则都说自伤。”）咸能胜苦。
中央产生湿，湿产生土，土产生甘味，甘味滋养脾脏，（甘物入胃，先进入脾，所以逢己年则甘少化，逢甲年则甘多化。）脾脏产生肌肉，（按：脾主运化饮食的味道，并获得精华，以生长全身的肌肉。）肌肉滋养肺脏。（按：这是土生金的意思。）它在天为湿，在地为土，在体为肉，在气为充塞，（按：居天下，能充塞其间，只有土的气罢了。）在脏为脾。它的本性安静兼蓄，（按：土性安静，承载万物，无所不兼，所以叫静兼。）它的德性是濡润，（按：濡，润泽。物品借土的润泽来养育，所以以濡为德。）它的作用是化育，（按：化，是从无到有。万物众多，都从土化生，这是地的作用。）它的颜色为黄色，它的化育为充盈，（按：土既化生万物，与天合体而能盈满无缺的，只有土所化的。）它所对应的虫类为倮虫，（按：无毛无甲的叫倮，倮虫的肉体，象征土的浓厚而柔。音华，去声。）它的政令为静谧，（按：土性安静，所以以静谧为政。）它的变动是大雨倾注，（动，指反静。按：注，大雨倾注，水盛侮土。）它的灾祸是淫雨溃决，（淫，久雨。溃，土崩溃。）它的味道为甘，它的情志为思。思伤脾，怒能胜思；湿伤肉，风能胜湿；（按：风为木气，固然能制土，但风性最燥，所以又能除土之湿。）甘伤脾，酸能胜甘。
西方产生燥，（阳气已降，阴气复升，气爽风劲，所以产生燥。）燥产生金，金产生辛味，辛味滋养肺脏，（辛物入胃，先进入肺，所以逢乙年则辛少化，逢庚年则辛多化。）肺脏产生皮毛，（按：肺主呼吸内外之气，并布散精华，以润泽全身的皮毛。）皮毛滋养肾脏。（按：这也是金生水的意思。）它在天为燥，在地为金，在体为皮毛，在气为坚成，（物品承受金化则坚固。）在脏为肺。它的本性为凉，它的德性为清肃，（金以清凉为德化。）它的作用为固守，它的颜色为白色，它的化育为收敛，（按：物品到秋季而收敛，然而只有能收敛，所以才能坚固。）它所对应的虫类为介虫，（介，甲壳。外披甲壳，是金坚硬的象征。）它的政令为强劲，它的命令是雾露，它的变异是肃杀，它的灾祸是苍老凋落，（按：秋季只有劲坚，所以其气肃杀，使草木苍老凋落。）它的味道为辛，它的情志为忧。忧伤肺，喜能胜忧；热伤皮毛，（按：热极则毛发焦枯，金畏火。）寒能胜热；辛伤皮毛，（过节了，辛热又严重了。）苦能胜辛。
北方产生寒，寒产生水，水产生咸味，（水泽枯竭，卤咸乃繁盛。煎水味咸，近而可见。）咸味滋养肾脏，（咸物入胃，先归于肾，所以逢丙年咸物多化，逢辛年咸物少化。）肾脏产生骨髓，（按：肾主水，水足则髓充，所以髓由肾生。髓，是水之精。）骨髓滋养肝脏。（按：水生木。）它在天为寒，在地为水，在体为骨，在气为坚硬，（柔脆之物，遇寒则坚，这是寒的化育。）在脏为肾。它的本性为凛冽，（按：人冷则凛。）它的德性为寒，它的作用为□（此处原文缺字，通常解为藏或闭），它的颜色为黑色，它的化育为肃静，（肃，静。）它所对应的虫类为鳞虫，（按：鳞，是水中的虫。）它的政令为静，它的命令是□□（此处原文缺字，通常解为流衍或闭塞），它的变异是凝冽，（按：寒甚则冰凝，冰甚则坼裂。）它的灾祸是冰雹，（非时而有，以及暴烈过度。）它的味道为咸，它的情志为恐。恐伤肾，思能胜恐；寒伤血，燥能胜寒；咸伤血，（味道过于咸，则咽干引饮，伤血的道理，完全可以知道了。）甘能胜咸。
（按：《素问》论述五行，如《阴阳应象大论》，是论述五行相生相克的正常规律。本篇黄帝本意是问天的六气，人与万物相合如何，并非问五行，但岐伯也以五行生克来回答。大概在天为六气，在地为五行，讲五行的生克，六气的得失就在其中，人与万物的得失也在其中，所以所问虽然不同，但回答却相同。只是本篇五行文义与《应象论》相同的，这里不再加注，是为了节省文字。）
五气更替站立，各有所先后，不在其位则为邪，当其在位则为正。（按：更立指五行依次主一岁。先指如值寅卯年则以木为先，木畏金而喜水，木遇金运，则不是它所喜欢的而受邪，木遇水运，则是当它所喜欢的而无病。）
岐伯回答说：气相得则病轻，不相得则病重。（木居火位，火居土位，土居金位，金居水位，水居木位，木居君位，这样叫相得。又木居水位，水居金位，金居土位，土居火位，火居木位，这样虽叫相得，终究是以子居父母之位，下凌其上，仍为小逆。木居金土位，火居金水位，土居水木位，金居火木位，水居火土位，这样叫不相得，所以病重。都要先确立运气及司天之气，那么气所在之处，相得与不相得就知道了。）
岐伯回答说：气有余，则克制自己所能胜的，而欺侮自己所不能胜的；气不足，则自己所不能胜的欺侮并乘袭自己，自己所胜的轻视并欺侮自己。（木气有余则制土，轻视忽略金，因为金气不争，所以木倚仗其有余而欺侮金。又木气少则金胜，土反而侮木，因为木不及，所以土妄自欺凌。按：五行的道理，以胜相制，是气的平衡。如果是王而有余，或衰而不及，则气反常，只有强弱之势，而无上下之分了。制，是以上临下。侮，是以强凌弱。）
黄帝说：好！（按：这是解释之所以会受侮的原因。侮的话，是无所忌惮而相互凌辱的称呼。侮的到来，必定是有可侮之机，这不是邪气侵入人而是人自取。然而受之于其所不当受的地方，所以叫反。王冰注舍弃己宫观适他乡邦等语，特别难以理解。）
The Yellow Emperor asked: How do cold, heat, dryness, dampness, wind, and fire correspond to humans? How do they influence the generation and transformation of all things?
Qibo replied: The East generates wind. (The East is where the sun first rises. Wind is the beginning of instruction, an envoy of Heaven used to issue orders; thus, it originates from the East.) Wind generates Wood. (Yang energy ascends, wind鼓s [stirs], causing grass and trees to flourish; hence, wind generates Wood.) Wood generates Sour flavor. (Sour flavor enters the stomach and nourishes the Liver.) The Liver generates sinews. (Sour flavor enters the Liver, spreads and transforms from the Liver, generating the fascia.) Sinews generate the Heart. (Note: The Liver governs sinews and generates blood; the Heart governs blood and originates from the Liver; this is akin to sinews generating heart blood.)
In Heaven, it manifests as profound mystery; in humans, as the Dao; on Earth, as transformation. (Transformation refers to biological generation. With transformation comes all things; all things are generated by qi of transformation.) Transformation generates the Five Flavors. (Note: Each of the Five Elements has a flavor; the transformation of flavors actually begins with Wood, as Wood governs life-generating processes.) The Dao generates wisdom. (Note: Dao is the general term for human principles, and wisdom is the primary task.) Profound mystery generates spirit. (Within the dark and deep, spirits reside, hidden and unseen; profound mystery generates spirits.) Transformation generates Qi. (Note: In the transformation of Heaven and Earth, Qi precedes all else.)
Spirit in Heaven is Wind; on Earth, Wood; in the body, sinews; in Qi, softness. (Note: Wind and Wood correspond to Spring, and their Qi is gentle.) In the Zang organs, it is the Liver. Its nature is warm; its virtue is harmony. (Note: Xuan refers to sunlight. Preferring sun and disliking shade is the nature of Wood. Spreading harmonious Qi is the virtue of Wood.) Its function is movement. (Without wind, all creatures are still. Note: The New Correction states: "The function of Wood is movement; the administration of excessive Fire is also movement, likely because the masters of Wood and Fire are violent and rapid, so both are called movement." This is correct.) Its color is cyan; its transformation is flourishing. (Note: Nothing flourishes more than Spring Wood; thus, all flourishing transformations originate from Wood.) It corresponds to hairy animals. (Note: Hairy animals are like the density of grass and trees.) Its administration is dispersion; its command is proclamation. (Note: Liver Wood dislikes depression and likes dispersal.) Its alteration is destruction and snapping. (Note: Cui La means damage, breaking, and ruin. Strong wind is the alteration of Wood. *Qi Jiao Bian Da Lun* says: "Its alteration is shaking and eruption.") Its disaster is falling. (Note: Yun means falling. Great storms arise, grass withers, and wood falls. *Qi Jiao Bian Da Lun* says: "Its disaster is scattering.") Its flavor is sour; its emotion is anger. Anger injures the Liver; grief overcomes anger. Wind injures the Liver. (Similar to wind breaking wood.) Dryness overcomes wind. (Wind originates from Wood; Dryness is transformed by Metal. If Wind is excessive, it is controlled by Dryness; if Liver is full, it is treated with Coolness. What Coolness performs is the Qi of Metal.) Sour injures sinews. (Sour drains Liver Qi; excessive draining injures Qi. Note: *Xuan Ming Wu Qi Pian* says: "Sour travels to sinews; those with sinew diseases should not eat much sour.") Pungent overcomes sour. (Note: Pungent is the flavor of Metal; Sour is the flavor of Wood. Pungent overcoming sour represents Metal controlling Wood.)
The South generates Heat. Heat generates Fire. Fire generates Bitter flavor. Bitter flavor nourishes the Heart. (Note: Bitter flavor enters the Heart and tonifies Fire.) The Heart generates Blood. Blood nourishes the Spleen. (Note: This embodies the meaning of Fire generating Earth; however, when Blood is sufficient, the Spleen naturally becomes full.) In Heaven, it is Heat; on Earth, Fire; in the body, vessels; in Qi, respiration/lengthening. (Xi means lengthening.) In the Zang organs, it is the Heart. Its nature is summer heat. (Shu is heat.) Its virtue is manifestation; its function is restlessness. (Fire nature is restless and not fixed.) Its color is red; its transformation is abundance. (Mao means luxuriant growth.) It corresponds to feathered animals. (Varied lengths resemble the shape of fire.) Its administration is brightness. (Note: The New Correction states: "*Qi Jiao Bian Da Lun* says: 'Its administration is bright and shining.' Also, Fire's administration is bright, and Water's Qi is bright. Although Fire and Water differ, their brightness is the same: Fire's brightness is external, Water's brightness is internal. Though similar, they are essentially different.") Its command is stifling heat. (Note: The New Correction states: "Detailed annotation considers Yu as abundance, which is not quite right. According to Wang Bing's note on *Wu Chang Zheng Da Lun*, Yu refers to stifling warmth, lack of smoothness. This interpretation should be adopted.") Its alteration is scorching flames; its disaster is burning and spreading. (Note: Yan Shuo means fire flames upward, scorching and melting all things. Fan Ruo means fire spreads widely, starting prairie fires. This is consistent with the stifling heat of internal Fire stagnation; these are three different manifestations of Fire pathology.) Its flavor is bitter; its emotion is joy. Joy injures the Heart; fear overcomes joy. Heat injures Qi; Cold overcomes heat. Bitter injures Qi. (Note: The New Correction states: "Examining the intent of injury in this chapter reveals three types: East is Wind injuring Liver, Sour injuring sinews; Central is Dampness injuring flesh, Sweet injuring Spleen; West is Pungent injuring skin/hair. These are self-injuries. South is Heat injuring Qi, Bitter injuring Qi; North is Cold injuring Blood, Salty injuring Blood. These are injuries to what one controls. West is Heat injuring skin/hair, which is being injured by what controls oneself. There are three examples of injury among the five directions. If *Tai Su*, it says all are self-injuries.") Salty overcomes bitter.
The Center generates Dampness. Dampness generates Earth. Earth generates Sweet flavor. Sweet flavor nourishes the Spleen. (Sweet substances enter the stomach and first enter the Spleen; thus, in Ji years, Sweet transforms less; in Jia years, Sweet transforms more.) The Spleen generates flesh/muscle. (Note: The Spleen governs the transportation and transformation of dietary flavors, extracting essence to grow the muscles of the whole body.) Flesh nourishes the Lungs. (Note: This is the meaning of Earth generating Metal.) In Heaven, it is Dampness; on Earth, Earth; in the body, flesh; in Qi, fullness. (Note: Among those residing under Heaven and filling the space, only Earth's Qi does so.) In the Zang organs, it is the Spleen. Its nature is quiet and inclusive. (Note: Earth's nature is quiet, carrying all things, inclusive of everything, hence "quiet and inclusive.") Its virtue is moistening. (Note: Ru means moistening. Things rely on Earth's moisture for nourishment, so moistening is its virtue.) Its function is transformation. (Note: Hua means coming from non-existence to existence. All myriad things transform from Earth; this is the function of Earth.) Its color is yellow; its transformation is plenitude. (Note: Since Earth transforms all things and unites with Heaven to be full without deficiency, only what Earth transforms achieves this.) It corresponds to naked animals (without hair or shell). (Note: Animals without hair or shell are called Luo. Their fleshy bodies symbolize the thickness and softness of Earth. Pronounced 'Hua', departing tone.) Its administration is tranquility. (Note: Earth's nature is quiet, so tranquility is its administration.) Its alteration is heavy rain pouring. (Dong means contrary to quiet. Note: Zhu refers to heavy rain pouring; Water excess insults Earth.) Its disaster is flooding and collapse. (Yin means long-lasting rain; Kui means Earth collapse.) Its flavor is sweet; its emotion is contemplation/pensiveness. Pensiveness injures the Spleen; anger overcomes pensiveness. Dampness injures flesh; Wind overcomes dampness. (Note: Wind is Wood Qi, which controls Earth; however, Wind nature is very dry, so it can also remove Earth's dampness.) Sweet injures the Spleen; Sour overcomes sweet.
The West generates Dryness. (Yang Qi descends, Yin Qi rises again; the air is crisp and wind is strong, thus Dryness is generated.) Dryness generates Metal. Metal generates Pungent flavor. Pungent flavor nourishes the Lungs. (Pungent substances enter the stomach and first enter the Lungs; thus, in Yi years, Pungent transforms less; in Geng years, Pungent transforms more.) The Lungs generate skin and hair. (Note: The Lungs govern the breathing of internal and external Qi, distributing essence to moisten the skin and hair of the whole body.) Skin and hair nourish the Kidneys. (Note: This is also the meaning of Metal generating Water.) In Heaven, it is Dryness; on Earth, Metal; in the body, skin and hair; in Qi, completion/solidification. (Objects undergoing Metal transformation become solid.) In the Zang organs, it is the Lungs. Its nature is cool; its virtue is clear/pure. (Metal takes coolness and purity as its virtue/function.) Its function is consolidation; its color is white; its transformation is gathering/inward movement. (Note: Objects gather in Autumn; only by gathering can they become solid.) It corresponds to shelled animals. (Jie means shell. Covered externally by shells, this is the image of Metal's hardness.) Its administration is strength/firmness; its command is fog and dew. Its alteration is solemn killing. Its disaster is withering and falling. (Note: Autumn is firm and hard, so its Qi is solemnly killing, causing plants and trees to age and fall.) Its flavor is pungent; its emotion is sorrow/worry. Sorrow injures the Lungs; joy overcomes sorrow. Heat injures skin and hair. (Note: Extreme heat scorches hair; Metal fears Fire.) Cold overcomes heat. Pungent injures skin and hair. (Exceeding the limit; Pungent-Heat is even worse.) Bitter overcomes pungent.
The North generates Cold. Cold generates Water. Water generates Salty flavor. (When water marshes dry up, brine becomes abundant. Boiling water yields salty taste, visible nearby.) Salty flavor nourishes the Kidneys. (Salty substances enter the stomach and first return to the Kidneys; thus, in Bing years, Salty substances transform more; in Xin years, Salty substances transform less.) The Kidneys generate marrow. (Note: The Kidneys govern Water; when Water is sufficient, Marrow is full; thus, Marrow is generated by the Kidney. Marrow is the essence of Water.) Marrow nourishes the Liver. (Note: Water generates Wood.) In Heaven, it is Cold; on Earth, Water; in the body, bones; in Qi, hardness. (Soft and brittle objects become hard when encountering Cold; this is the transformation of Cold.) In the Zang organs, it is the Kidneys. Its nature is chilling. (Note: When people are cold, they shiver/chill.) Its virtue is cold; its function is □ (missing character, usually interpreted as storing or closing); its color is black; its transformation is solemnity/stillness. (Su means quiet.) It corresponds to scaled animals. (Note: Lin refers to aquatic animals.) Its administration is stillness; its command is □□ (missing characters, usually interpreted as flowing or blocking); its alteration is freezing and biting cold. (Note: Extreme cold causes ice to凝结 [congeal]; extreme ice causes cracking.) Its disaster is hail. (Occurring out of season, or excessively violent.) Its flavor is salty; its emotion is fear. Fear injures the Kidneys; contemplation overcomes fear. Cold injures Blood; Dryness overcomes cold. Salty injures Blood. (If flavor is too salty, throat dries and thirst ensues; the meaning of injuring Blood is evident.) Sweet overcomes salty.
(Note: *Su Wen* discusses the Five Elements, such as in *Yin Yang Ying Xiang Da Lun*, focusing on the normal generation and control of the Five Elements. The Yellow Emperor's original question here was about the Six Qi of Heaven and how humans and all things correspond, not specifically about the Five Elements. However, Qibo answered using the generation and control of the Five Elements. Essentially, in Heaven there are Six Qi, on Earth there are Five Elements. Discussing the generation and control of the Five Elements encompasses the gains and losses of the Six Qi, and consequently the gains and losses of humans and all things. Thus, although the questions differ, the answers align. Where the text of this chapter matches *Yin Yang Ying Xiang Da Lun*, no further notes are added here to save space.)
The Five Qi succeed each other, each having its precedence. If not in its proper position, it becomes pathogenic; if in its proper position, it is normal. (Note: Geng Li refers to the Five Elements taking turns ruling the year. Xian refers to precedence; e.g., in Yin/Mao years, Wood takes precedence. Wood fears Metal but likes Water. If Wood encounters Metal transport, it encounters what it dislikes and suffers pathogenic influence; if it encounters Water transport, it encounters what it likes and remains healthy.)
The Yellow Emperor asked: How do changes in disease arise?
Qibo replied: When Qi is compatible, the disease is mild; when incompatible, the disease is severe. (Wood occupying Fire's position, Fire occupying Earth's position, Earth occupying Metal's position, Metal occupying Water's position, Water occupying Wood's position, Wood occupying the Sovereign's position—this is called compatibility. Also, Wood occupying Water's position, Water occupying Metal's position, Metal occupying Earth's position, Earth occupying Fire's position, Fire occupying Wood's position—although this is called compatibility, it ultimately involves the son occupying the parents' position, with the lower insulting the upper, which is still considered a minor rebellion. Wood occupying Metal/Earth positions, Fire occupying Metal/Water positions, Earth occupying Water/Wood positions, Metal occupying Fire/Wood positions, Water occupying Fire/Earth positions—this is called incompatibility, hence severe disease. One must first establish the Luck Qi and the Sovereign Qi to determine the location of Qi, thereby knowing whether it is compatible or incompatible.)
The Yellow Emperor asked: How is the ruling Qi of the year determined?
Qibo replied: When Qi is in excess, it controls what it normally overcomes and insults what it cannot overcome. When Qi is deficient, what it cannot overcome insults and exploits it, and what it normally overcomes lightly insults it. (When Wood is excessive, it controls Earth and neglects Metal; since Metal does not contend, Wood relies on its excess to bully Metal. When Wood is deficient, Metal wins, and Earth insults Wood because Wood is deficient, allowing Earth to arrogantly dominate. Note: The principle of the Five Elements is that mutual control maintains balance. If one is Wang and excessive, or Shuai and deficient, the Qi deviates from the norm, possessing only differences in strength, without hierarchical distinction. Zhi [control] is superior over inferior. Wu [insult/rebellion] is strong bullying weak.)
Those who insult others may suffer pathogenic invasion themselves due to a lack of awe.
The Yellow Emperor said: Excellent! (Note: This explains the reason for suffering insult. Wu implies reckless arrogance and mutual crushing. The arrival of insult requires a pretext for insult; it is not that pathogens invade humans, but humans invite them. However, receiving it in an inappropriate place is why it is called "reverse." Wang Bing's notes abandoning the palace for another kingdom are particularly difficult to understand.)