屈而不能伸也。髋髀，臀股之间。如别者，谓身如别人，屈伸不能自主也。水盛胜火，故荧惑不明，丹谷不成，
辰星明而为灾也。）复则埃郁，大雨且至，黑气乃辱，病 溏，腹满，食饮不下，寒中，肠鸣泄注，腹痛，暴
挛痿痹，足不任身，上应镇星、辰星，玄谷不成。
（按∶张景岳曰∶“火衰水亢，土则承之，土之化湿，反侵水脏故为腹满食不下，肠鸣泄注，痿痹，足不任身等
疾。黑气，水气也。辱，屈也。 ，鸣也。言如鸭粪清稀，寒湿所致也。土来复承，故镇星明润，辰星减光，
玄色之谷不成也。” 音木。）
岁土不及，风乃大行，化气不令，草木茂荣，飘扬而甚，秀而不实，上应岁星。（按∶六己岁也。张景岳
曰∶“土不及而木乘之，故风气行而化气失令。木专其政，故草木茂荣。然发生在木，而成实在土，土气不充，
故虽秀不实。木气上应，则岁星当明也。民病飧泄，霍乱，体重，腹痛，筋骨徭复，肌肉 酸，善怒，藏气举
事，蛰虫早附，咸病寒中，上应岁星、镇星，其谷 。”按∶张景岳曰∶“徭复，摇动反复也。根结篇曰∶‘所谓
骨徭者，摇故也。’即此徭字。 ，跳动也。酸，酸疼也。凡此飧泄等病，皆脾弱肝强所致。土气不及，则寒
水无畏，故藏气举事。蛰虫早附，应藏气也。咸病寒中，火土衰也。上应岁星、镇星者，岁星明而镇星暗也。
谷之黄者属土，不能成实矣。 ，如云切。”）复则收政严峻，名木苍凋，胸胁暴痛，下引少腹，善太息，虫
食甘黄，气客于脾， 谷乃减，民食少失味，苍谷乃损，上应太白、岁星。（按∶木盛凌土，金必复之，故收
气峻而名木凋也。木为金制则肝病，胸胁痛引少腹，太息者，肝胆病也。然金能平木之强，而不能救土之弱，
故木虽为金平，而土之弱自若也，是以虫食甘黄，食少失味者，土弱而脾病也。土为木克，故 谷减。木为金
平，则苍谷损。于是太白明而岁星暗也。）上临厥阴，流水不冰，蛰虫来见，藏气不用，白乃不复，上应岁星，
民乃康。（己亥己巳岁，厥阴上临，其岁少阳在泉，火司于地，故蛰虫来见，流水不冰也。金不得复，故岁星
之象如常，民康不病。）
岁金不及，炎火乃行，生气乃用，长气专胜，庶物以茂，燥烁以行，上应荧惑星。（按∶六乙岁也。张景
岳曰∶“金不及而火乘之，故炎火乃行。金不胜木，故生气用而庶物茂。火气独王，故长气胜而燥烁行。其应于星，
则荧惑光芒也。烁，式灼切。”）民病肩背瞀重，鼽嚏，血便注下，收气乃后，上应太白星，其谷坚芒。（按∶
张景岳曰∶“瞀，闷也。鼽，鼻塞流涕也。金受火邪，故为此诸病。收气乃后，太白无光，坚芒之谷不成，皆
金气不足之应。”瞀音茂。嚏音帝。）复则寒雨暴至乃零，冰雹霜雪杀物，阴厥且格阳，反上行头，脑户痛，
延及脑顶发热，上应辰星，丹谷不成，民病口疮，甚则心痛。（按∶张景岳曰∶“金衰火亢，水来复之，故寒
雨暴至，继以冰雹霜雪，灾伤万物，寒之变也。厥，逆也。格，拒也。寒胜于下，则阴厥格阳而反上行，是谓
无根之火，故为头顶口心等病。其应于天者，辰星当明；应于地者，丹色之谷不成也。按此水复火衰，当云上
应荧惑辰星。此不言荧惑者，阙文也。雹，音薄。”）
岁水不及，湿乃大行，长气反用，其化乃速，暑雨数至，上应镇星。（按∶六辛岁也。水不及而土乘之，
故湿乃大行。水衰则火无所畏，故反用事而与土同化且速，上应镇星光明也。）民病腹满，身重濡泄，寒疡流
水，腰股痛发， 股膝不便，烦冤，足痿清厥，脚下痛，甚则 肿，藏气不政，肾气不衡，上应辰星，其谷
。（按∶张景岳曰∶“水弱土强，伤及肾阴，故为此诸病。寒疡流水，阴蚀阴疽之类是也。烦冤，烦闷抑郁
也。清厥，寒厥也。 肿，浮肿也。藏气，水气也。衡，平也。不政不衡，水气衰也。上应辰星不明，下应
黍不成。 ，黑黍也。”）上临太阴，则大寒数举，蛰虫早藏，地积坚冰，阳光不治，民病寒疾于下，甚则腹
满浮肿，上应镇星，其主 谷。（按∶张景岳曰∶“辛丑辛未岁也。太阴湿土司天，则太阳寒水在泉，故大寒
举而阳光不治也。甚则腹满浮肿，湿土胜而肾气伤也。其上应者，当镇星增
曜；其下应者，当 谷有成。”）复则大风暴发，草偃木零，生长不鲜，面色时变，筋骨并辟，肉 螈，目视
KTKT ，物疏璺，肌肉胗发，气并膈中，痛于心腹，黄气乃损，其谷不登，上应岁星。（按∶张景岳曰∶“
水衰土亢，木来复之，故大风暴发，草仆木落，而生长失时，皆不鲜明也。面色时变，肝气动也。并，拘挛也。
辟，偏欹也。 螈，动掣也。KT KT ，目不明也。璺，物因风而破裂也。肝气在外则肌肉风疹，肝气在中则
痛于心腹，皆木胜之所致，故黄气损而属土之谷不登，其上应于天则惟岁星当明也。愚按五运之有太过不及，
此胜复之所以生也。太过者其气胜，胜而无制，则伤害甚矣。不及者其气衰，衰而无复，则败乱极矣。此胜复循
环之道，出乎天地之自然，而亦不得不然者也。故其在天则有五星运气之应，在地则有万物盛衰之应，在人则
有脏腑疾病之应。如木强胜土，则岁星明而镇星暗，土母受侮，子必复之，故金行伐木以救困土，则太白增光，
岁星反晦也。凡气见于上，则灾应于下，宿属受伤，逆犯尤甚，五运互为胜复，其气皆然。至其为病，如木胜肝
强，必伤脾土，肝胜不已，燥必复之，而肝亦病矣。燥胜不已，火必复之，而肺亦病矣。此五脏互为盛衰，其
气亦皆然也。夫天运之有太过不及者，即人身之有虚实也，惟其有虚而后强者胜之，有胜而后承者复之。无衰
则无胜矣，无胜则无复矣，无胜无复，其气和平，焉得有病。恃强肆暴，元气泄尽，焉得无虚。故曰有胜则复，
无胜则否，胜微则复微，胜甚则复甚。可见胜复之微甚，由变化之盛衰，本无其常也。今有昧者，每凿执经文，
以害经意，如马宗素之流，假仲景之名而为伤寒钤法等书，用运气之更迁，拟主病之方治，拘滞不通，诚然
谬矣。又有一等偏执己见，不信运气者，每谓运气之学，何益于医。岂知岁气之流行，即安危之关系。或疫气
遍行，而一方皆病风温；或清寒伤脏，则一时皆犯泻痢；或痘疹盛行，而多凶多吉，期各不同；或疔毒遍生，
而是阴是阳，每从其类；或气急咳嗽，一乡并兴；或筋骨疼痛，人皆道苦；或时下多有中风；或前此盛行痰火。
诸如此者，以众人而患同病，谓非运气之使然欤。昔元太和二年，东垣制普济消毒饮以救时疫，所活甚众，即
此类也。夫人殊禀赋，令易寒暄，利害不侔，气交使然。
故凡以太阳之人而遇流衍之气，以太阴之人而遇赫曦之纪，强者有制，弱者遇扶，气得其平，何病之有。或以
强阳遇火，则炎烈生矣；阴寒遇水，则冰霜及矣。善察运气者，必当顺天以察运，因变以求气，其有不合于
道者，未之有也。 ，如云切。KT 音荒。璺音问。”）
帝曰∶善！愿闻其时也。岐伯曰∶悉哉问也！（“此下言不及之岁，其政化胜复，各有时也。本篇凡太过
之年，不言胜复，故不及之。”）木不及，春有鸣条律畅之化，则秋有雾露清凉之政。春有惨凄残贼之胜，则
夏有炎暑燔烁之复。其眚东，其脏肝，其病内舍 胁，外在关节。（按∶张景岳曰∶“和则为化为政，运之常
也。不和则为胜为复，气之变也。如岁木不及，金当克之。使金不来胜，而木气无伤，则春有鸣条律畅之化，
至秋之时，则金亦无复，而有雾露清凉之政，此气之和也。若春见金气而有惨凄残贼之胜，则木生火，火来克
金，而夏有炎暑燔烁之复矣，此气之变也。然此之胜复，皆因于木，故灾眚当见于东方，在人之脏，当应于肝。
肝之部分，内在 胁，外在关节，故其为病如此。下义俱同。燔音烦。烁，式灼切。眚音省。”）
火不及，夏有炳明光显之化，则冬有严肃霜寒之政。夏有惨凄凝冽之胜，则不时有埃昏大雨之复。其眚南，
其脏心，其病内舍膺胁，外在经络。（按∶张景岳曰∶“火不及者，水当乘之。若水不侮火而夏有此化，则水
亦无复而冬有此政。若水不务德而夏有此胜，则火生土，土来克水，而不时有此复矣。其眚南，其脏心，皆火
之应。”）
土不及，四维有埃云润泽之化，则春有鸣条鼓折之政。四维发振拉飘腾之变，则秋有肃杀霖霪之复。其眚
四维，其脏脾，其病内舍心腹，外在肌肉四肢。（按∶四维，辰戌丑未方月也。张景岳曰∶“岁土不及，木当胜
之。若木不侮土而四季有此化，则木亦无复而春有此政。若木胜土而四季有此
变，则土生金，金来克木，而秋有此复矣。其眚四维，其脏脾，皆土之应。拉音腊。霪音淫。”）
金不及，夏有光显郁蒸之令，则冬有严凝整肃之应。夏有炎烁燔燎之变，则秋有冰雹霜雪之后。其眚西，
其脏肺，其病内舍膺胁肩背，外在皮毛。（按∶张景岳曰∶“岁金不及，火当胜之。若火得其正而夏有此令，
则水亦无复而冬有此应。若火气侮金而夏有此变，则金之子水，水来克火，而秋有此复矣。其眚西，其脏肺，
皆金之应。按此下二节，不先言金水之本化，而先言火土之制化，与上三节不同者，不过文体之变，而义则同
也。”）
水不及，四维有湍润埃云之化，则不时有和风生发之应。四维发埃昏骤注之变，则不时有飘荡振拉之复。
其眚北，其脏肾，其病内舍腰脊骨髓，外在溪谷 膝。（按∶张景岳曰∶“岁水不及，土当胜之。若土不为虐
而四季有此正化，则木亦无复而不时有此正应。若土肆其胜而有四维之变，则水之子木，木来克土，而不时有
此复矣。其眚北，其脏肾，皆水之应。湍，通官切。 ， 同。”）夫五运之政，犹权衡也，高者抑之，下者
举之，化者应之，变者复之，此生长化成收藏之理，气之常也，失常则天地四塞矣。（……按∶权衡者，所以
平物之不平也。天地之道，以平为正。故凡亢而高者，常抑之使降；卑而下者，常举之使升。化得其正，气常
相应，鼓之桴也。邪而为变，子为母复，承乃制也。所以春生夏长，四季化成，秋收冬藏，实天地不易之理，
而五行自然之气也。苟气反其常，则高下不平，而天地闭塞矣。）
帝曰∶夫子之言五气之变，四时之应，可谓悉矣。夫气之动乱，触遇而作，发无常会，卒然灾合，何以期
之？（按∶动乱谓因动而乱也。卒然发作，亦有可期必之道乎，）岐伯曰∶夫气之动变固不常在，而德化政令
灾变，不同
其候也。（按∶言变虽无常，而候则可考也。）帝曰∶何谓也？（按∶言其候何如。）岐伯曰∶东方生风，风
生木，其德敷和，其化生荣，其政舒启，其令风，其变振发，其灾散落。（按∶敷和者，谓敷布其融和之气，春
之德也。生荣者，荣华之色，化生于春也。舒，张也，启，开也，春以开张为政也。是德化政令，春之正也。
至其为变则振动发扬，其为灾则消散零落，惟振发故散落也。五营运大论曰∶“其德为和，其化为荣，其政为
散，其令宣发，其变摧拉，其眚为陨。”文有详简之分，而义则一也。）
南方生热，热生火，其德彰显，其化蕃茂，其政明曜，其令热，其变销烁，其灾燔 。（按∶彰者自内而
着于外，显则昭着之极，象火之外达也。蕃茂者，夏时万物蕃盛而畅茂也。明曜者，火之光辉也。销烁者，火焦
灼也。燔 者，火燎原也。五营运大论曰∶“其德为显，其化为茂，其政为明，其令郁蒸，其变炎烁，其眚燔
。” ，如瑞切。）
中央生湿，湿生土，其德溽蒸，其化丰备，其政安静，其令湿，其变骤注，其灾霖溃。（按，张景岳曰∶“溽
蒸，湿热也。丰备，充盈也。骤注，急雨也。霖，久雨也。溃，崩决也。五营运大论曰∶‘其德为濡，其化为
盈，其政为谧，其令云雨，其变动注，其眚霖溃。’溽音辱。溃音会。”）
西方生燥，燥生金，其德清洁，其化紧敛，其政劲切，其令燥，其变肃杀，其灾苍陨。（按∶清洁者，暑
去凉生，气清爽而洁净也。紧敛，收缩也。肃杀，秋气严肃而行杀令也。苍陨，草木苍老而陨落也。五营运大
论曰∶“其德为清，其化为敛，其政为劲，其令雾露，其变肃杀，其眚苍落。”陨音允。）
北方生寒，寒生水，其德凄沧，其化清谧，其政凝肃，其令寒，其变 冽，其灾冰雪霜雹。（按∶张景岳
曰∶“凄沧，寒气也。谧，静也。凝肃，坚敛也。 冽，寒甚也。冰雪霜雹，阴
气所凝，或太阳用事，或以水复火，则非时而见。五营运大论曰∶‘其德为寒，其化为肃，其政为静，其变凝
冽，其眚冰雹。’沧音仓。谧音密。”）是以察其动也，有德有化，有政有令，有变有灾，而物由之，而人应
身体弯曲而不能伸直。髋髀，指臀部和大腿之间的部位。所谓“如别者”，是指身体感觉像被强行分开一样，屈伸动作不能由自己控制。（这是因为）水气旺盛克制了火气，所以荧惑星（火星）光芒不明，丹色谷物无法成熟，辰星（水星）明亮反而成为灾异。）随后出现报复性的气候，尘埃郁积，大雨即将降临，黑气笼罩，疾病表现为大便溏薄，腹部胀满，饮食难以下咽，中焦虚寒，肠鸣且腹泻如水注，腹痛，突然发生的痉挛、痿软和痹证，双脚无力支撑身体，在天象上对应镇星（土星）、辰星，玄色谷物无法成熟。
（按语：张景岳说：“火气衰弱，水气亢盛，土气随之制约，土的气化功能为湿，反过来侵犯水脏，所以导致腹部胀满、饮食不下、肠鸣泄泻、痿痹、双脚无力支撑身体等疾病。黑气，是水气。辱，是屈曲的意思。，是鸣响的意思。说的是像鸭粪一样清稀，这是寒湿所致。土气来报复制约，所以镇星明亮润泽，辰星光线减弱，玄色的谷物无法成熟。” 音同“木”。）
岁运土气不足，风气就会大行其道，化气（长夏之气）不能正常行使，草木茂盛繁荣，飘扬厉害，开花多但不能结实，在天象上对应岁星（木星）。（按语：这是六己年。张景岳说：“土气不足而木气乘虚侵袭，所以风气盛行而化气失去正常职能。木气专权，所以草木茂盛繁荣。然而生长在于木，而成实在于土，土气不充盈，所以虽然开花却不能结实。木气上应天象，则岁星应当明亮。民众患病飧泄（完谷不化的腹泻），霍乱，身体沉重，腹痛，筋骨摇动反复不定，肌肉跳动酸痛，容易发怒，五脏之气妄动，冬眠的虫子提前藏伏，都患有中寒之病，在天象上对应岁星、镇星，对应的谷物是。” 按语：张景岳说：“徭复，指摇动反复。《根结篇》说：‘所谓的骨徭，就是摇动的意思。’就是这个徭字。，指跳动。酸，指酸痛。凡是这些飧泄等疾病，都是脾弱肝强所致。土气不及，则寒水无所畏惧，所以五脏之气妄动。蛰虫提前藏伏，是顺应藏气的表现。都患中寒之病，是因为火土衰败。上应岁星、镇星，是指岁星明亮而镇星昏暗。黄色的谷物属土，不能成实了。” ，读音如“云切”。）报复性气候则是收敛政令严峻，高大的树木苍老凋谢，胸胁突然疼痛，向下牵引至小腹，喜欢叹气，害虫啃食甘黄色的谷物，邪气客居在脾，谷物减产，民众食欲减退味觉丧失，青色的谷物受损，在天象上对应太白星（金星）、岁星。（按语：木气旺盛欺凌土气，金气必然进行报复，所以收敛之气峻烈而名木凋谢。木被金制约则肝病，胸胁痛牵引小腹，喜欢叹气，是肝胆病变。然而金能平抑木的强盛，却不能挽救土的虚弱，所以木虽被金平抑，但土的虚弱依然如故，因此害虫啃食甘黄色谷物，食欲减退味觉丧失，是土弱脾病的表现。土被木克制，所以黄色谷物减产。木被金平抑，则青色谷物受损。于是太白星明亮而岁星昏暗。）如果厥阴风木之上临太阴湿土，流水不会结冰，冬眠的虫子出来活动，肾的闭藏功能不使用，白色谷物不再恢复，在天象上对应岁星，民众得以安康。（己亥、己巳年，厥阴风木上临，该年少阳相火在泉，火气主司地下，所以冬眠虫子出来活动，流水不结冰。金气不得报复，所以岁星的天象如常，民众安康无病。）
岁运金气不足，炎火就会盛行，生气（春生之气）发挥作用，长气（夏长之气）独自取胜，万物茂盛，燥热流行，在天象上对应荧惑星（火星）。（按语：这是六乙年。张景岳说：“金气不及而火气乘虚侵袭，所以炎火盛行。金不胜木，所以生气发挥作用而万物茂盛。火气独旺，所以长气胜而燥热流行。其对应于星象，则是荧惑星光芒闪耀。” 烁，读音为“式灼切”。）民众患病肩背昏重，鼻塞流涕，便血腹泻，收敛之气推迟，在天象上对应太白星（金星），对应的谷物外壳坚硬有芒。（按语：张景岳说：“瞀，指闷塞感。鼽，指鼻塞流涕。金受火邪侵袭，所以发生这些疾病。收敛之气推迟，太白星无光，坚芒的谷物不成实，都是金气不足的征象。” 瞀，读音为“茂”。嚏，读音为“帝”。）报复性气候则是寒冷暴雨突然降临，下起冰雹霜雪杀伤万物，阴寒厥逆且格拒阳气，阳气反而上行至头部，脑户疼痛，延及头顶发热，在天象上对应辰星（水星），丹色谷物无法成熟，民众患病口疮，严重的心痛。（按语：张景岳说：“金衰火亢，水气来报复，所以寒冷暴雨突然降临，继之以冰雹霜雪，灾害伤害万物，这是寒气的变异。厥，是逆乱。格，是格拒。寒胜于下，则阴厥格阳而反向上行，这叫做无根之火，所以导致头顶、口、心等部位的疾病。其对应于天象，辰星应当明亮；对应于地象，丹色的谷物无法成熟。按此情况是水复火衰，应当说上应荧惑、辰星。这里不说荧惑，是原文脱漏。雹，读音为“薄”。）
岁运水气不足，湿气就会大行其道，长气（夏长之气）反而发挥作用，其气化速度加快，暑雨频繁到来，在天象上对应镇星（土星）。（按语：这是六辛年。水气不及而土气乘虚侵袭，所以湿气大行。水气衰弱则火气无所畏惧，所以反而发挥作用并与土气共同气化且迅速，在天象上对应镇星光明。）民众患病腹部胀满，身体沉重濡滑泄泻，寒性疮疡流水，腰股疼痛发作，大腿膝盖不便，烦闷抑郁，足部痿软清冷厥逆，脚底疼痛，严重的浮肿，五脏之气不正常，肾气不平衡，在天象上对应辰星（水星），对应的谷物是黍。（按语：张景岳说：“水弱土强，损伤肾阴，所以发生这些疾病。寒性疮疡流水，属于阴蚀、阴疽之类。烦冤，指烦闷抑郁。清厥，指寒厥。肿，指浮肿。藏气，指水气。衡，指平衡。不政不衡，指水气衰弱。在天象上对应辰星不明，在地象上对应黍米不成。” ，指黑黍。）如果太阴湿土之上临太阳寒水，则大寒频繁发作，冬眠虫子提前藏伏，地面堆积坚冰，阳光不能照耀，民众在下部患寒性疾病，严重的腹部胀满浮肿，在天象上对应镇星（土星），主事的谷物是黍。（按语：张景岳说：“辛丑、辛未年。太阴湿土司天，则太阳寒水在泉，所以大寒发作而阳光不能照耀。严重的腹部胀满浮肿，是湿土胜而肾气受伤。其上天象，应当是镇星增辉；其下地象，应当是黍米有成。”）报复性气候则是大风暴雨发作，草倒树落，生长之气不鲜明，面色时常变化，筋骨拘挛偏斜，肌肉抽搐，眼睛视物不清，物体因风而破裂，肌肉发生疹子，气并聚于膈中，心痛腹胀，黄色气损，对应的谷物歉收，在天象上对应岁星（木星）。（按语：张景岳说：“水衰土亢，木气来报复，所以大风暴雨发作，草仆木落，而生长失去时机，都不鲜明。面色时常变化，是肝气动荡。并，指拘挛。辟，指偏斜。螈，指抽动。KT KT，指目不明。璺，指物体因风而破裂。肝气在外则肌肉风疹，肝气在中则心痛腹胀，都是木胜所致，所以黄色气损而属土的谷物歉收，其上应于天象则只有岁星当明。我按：五运有过剩和不足，这就是胜复产生的原因。过剩者其气胜，胜而无制，则伤害极大。不足者其气衰，衰而无复，则败乱至极。这是胜复循环的道理，出于天地自然，也是不得不如此。所以在天有五星运气相应，在地有万物盛衰相应，在人则有脏腑疾病相应。如木强胜土，则岁星明而镇星暗，土母受侮，子必报复，所以金行伐木以救困土，则太白增光，岁星反而晦暗。凡气见于上，则灾应于下，宿属受伤，逆犯尤其严重，五运互为胜复，其气皆然。至于其为病，如木胜肝强，必伤脾土，肝胜不已，燥必报复，而肝亦病了。燥胜不已，火必报复，而肺亦病了。这五脏互为盛衰，其气也皆然。天运有过剩和不足，即人身有虚实，正因为有虚而后强者胜之，有胜而后承者复之。无衰则无胜，无胜则无复，无胜无复，其气和平，怎么会有病。恃强肆暴，元气泄尽，怎么会不虚。所以说有胜则复，无胜则否，胜微则复微，胜甚则复甚。可见胜复的轻重，由变化的盛衰决定，本来没有常态。现在有愚昧的人，每固执经文，损害经意，如马宗素之流，假借张仲景之名写《伤寒钤法》等书，用运气的更替，比拟主病的方治，拘泥滞涩不通，确实荒谬。又有一类偏执己见，不信运气的人，常说运气之学对医道有何益处。岂知岁气的流行，关系到安危。或疫气遍行，而一方都患风温；或清寒伤脏，则一时都犯泻痢；或痘疹盛行，而多凶多吉，时期各不相同；或疔毒遍生，而是阴是阳，每从其类；或气急咳嗽，一乡并发；或筋骨疼痛，人人都叫苦；或时下多有中风；或此前盛行痰火。诸如此类，众人患同一种病，能说不是运气使然吗？昔日元太和二年，李东垣制定普济消毒饮以救治时疫，救活很多人，就是这类情况。人禀赋不同，时令寒暖交替，利害不均，是气交使然。所以凡是太阳之人遇到流衍（水运太过）之气，以太阴之人遇到赫曦（火运太过）之纪，强者有制约，弱者遇扶持，气得其平，有什么病呢。或者以强阳遇火，则炎热猛烈产生；阴寒遇水，则冰霜降临。善于观察运气的人，必须顺从天道以察运，因变化以求气，有不合于道的，是没有的。，读音如“云切”。KT 读音为“荒”。璺读音为“问”。”）
黄帝说：好！希望听听它们的时间规律。岐伯说：问得真详细啊！（“这下面讲不及之年，其政化胜复，各有时间。本篇凡是太过之年，不讲胜复，所以是不及之年。”）木运不及，春季有鸣条律畅的和化，则秋季有雾露清凉的政令。春季有惨凄残贼的胜气，则夏季有炎暑燔烁的复气。其灾眚在东方，其脏应肝，其病内舍胁肋，外在关节。（按语：张景岳说：“和则为化为政，是运气的常态。不和则为胜为复，是气机的变异。如岁木不及，金应当克之。如果金不来胜，而木气无伤，则春季有鸣条律畅的和化，到了秋季，金也无复，而有雾露清凉的政令，这是气和。若春季见金气而有惨凄残贼的胜气，则木生火，火来克金，而夏季有炎暑燔烁的复气了，这是气变。然而这里的胜复，都因于木，所以灾眚当见于东方，在人之脏，当应于肝。肝的部位，内在胁肋，外在关节，所以其病如此。下文义理俱同。燔，读音为“烦”。烁，读音为“式灼切”。眚，读音为“省”。”）
火运不及，夏季有炳明光显的和化，则冬季有严肃霜寒的政令。夏季有惨凄凝冽的胜气，则不时有埃昏大雨的复气。其灾眚在南方，其脏应心，其病内舍膺胁，外在经络。（按语：张景岳说：“火不及者，水应当乘之。如果水不侮火而夏季有此化，则水也无复而冬季有此政。如果水不务德而夏季有此胜，则火生土，土来克水，而不时有此复了。其眚在南，其脏在心，都是火的相应。”）
土运不及，四季有埃云润泽的和化，则春季有鸣条鼓折的政令。四季发振拉飘腾的变异，则秋季有肃杀霖霪的复气。其灾眚在四维（东南、西南、东北、西北），其脏应脾，其病内舍心腹，外在肌肉四肢。（按语：四维，指辰戌丑未方位月份。张景岳说：“岁土不及，木应当胜之。如果木不侮土而四季有此化，则木也无复而春季有此政。如果木胜土而四季有此变，则土生金，金来克木，而秋季有此复了。其眚在四维，其脏在脾，都是土的相应。拉，读音为“腊”。霪，读音为“淫”。”）
金运不及，夏季有光显郁蒸的政令，则冬季有严凝整肃的应验。夏季有炎烁燔燎的变异，则秋季有冰雹霜雪的后续。其灾眚在西方，其脏应肺，其病内舍膺胁肩背，外在皮毛。（按语：张景岳说：“岁金不及，火应当胜之。如果火得其正而夏季有此令，则水也无复而冬季有此应。如果火气侮金而夏季有此变，则金之子水，水来克火，而秋季有此复了。其眚在西，其脏在肺，都是金的相应。按这下面两节，不先言金水之本化，而先言火土之制化，与上三节不同，不过是文体的变化，而义理则相同。”）
水运不及，四季有湍润埃云的和化，则不时有和风生发的应验。四季发埃昏骤注的变异，则不时有飘荡振拉的复气。其灾眚在北方，其脏应肾，其病内舍腰脊骨髓，外在溪谷膝胫。（按语：张景岳说：“岁水不及，土应当胜之。如果土不为虐而四季有此正化，则木也无复而不时有此正应。如果土肆其胜而有四维之变，则水之子木，木来克土，而不时有此复了。其眚在北，其脏在肾，都是水的相应。湍，读音为“通官切”。，同。”）五运的政令，就像权衡一样，高的压低它，低的抬高它，正常的生化响应它，异常的变异报复它，这是生长化成收藏的道理，是气的常态，失常则天地闭塞了。（……按语：权衡，是用来平定物体不平的工具。天地的道理，以平为正。所以凡是亢奋而高的，常压制它使其下降；卑下而低的，常抬举它使其上升。生化得其正，气常相应，如鼓槌击鼓。邪而为变，子是母的报复，承乃制也。所以春生夏长，四季化成，秋收冬藏，确实是天地不变的真理，也是五行自然之气。如果气违背常态，则高下不平，而天地闭塞了。）
黄帝说：先生讲的五气变化，四时相应，可以说很详尽了。气的动荡混乱，触遇而发作，发作没有固定的会合，突然灾害聚合，如何预测它？（按语：动乱指因动而乱。突然发作，也有可以预测必定有的道理吗？）岐伯说：气的变动固然不常在，但德化政令灾变，其征兆是可以考察的。（按语：说变虽无常，但征兆则可考据。）黄帝说：什么意思？（按语：说其征兆如何。）岐伯说：东方生风，风生木，其德敷布温和，其化生长荣华，其政舒张开启，其令为风，其变为振动发扬，其灾为散落零落。（按语：敷和，指敷布其融和之气，是春的德行。生荣，指荣华之色，化生于春。舒，张开；启，开，春以开张为政令。这是德化政令，是春的正象。至于其变则振动发扬，其灾则消散零落，正因为振发所以散落。《五运行大论》说：“其德为和，其化为荣，其政为散，其令宣发，其变摧拉，其眚为陨。”文字有详简之分，而义理则一致。）
南方生热，热生火，其德彰显，其化蕃盛茂密，其政明耀，其令为热，其变为销熔焦灼，其灾为焚烧。（按语：彰是自内而着于外，显是昭着之极，象火之外达。蕃茂，指夏时万物繁盛而畅茂。明曜，指火的光辉。销烁，指火焦灼。燔，指火燎原。《五运行大论》说：“其德为显，其化为茂，其政为明，其令郁蒸，其变炎烁，其眚燔。” ，读音如“瑞切”。）
中央生湿，湿生土，其德溽热蒸腾，其化丰盛完备，其政安静，其令为湿，其变为骤雨倾注，其灾为久雨溃决。（按，张景岳说：“溽蒸，湿热。丰备，充盈。骤注，急雨。霖，久雨。溃，崩决。《五运行大论》说：‘其德为濡，其化为盈，其政为谧，其令云雨，其变动注，其眚霖溃。’溽，读音为“辱”。溃，读音为“会”。”）
西方生燥，燥生金，其德清洁，其化紧束收敛，其政劲急迫切，其令为燥，其变为肃杀，其灾为苍老陨落。（按语：清洁，指暑去凉生，气清爽而洁净。紧敛，收缩。肃杀，秋气严肃而行杀令。苍陨，草木苍老而陨落。《五运行大论》说：“其德为清，其化为敛，其政为劲，其令雾露，其变肃杀，其眚苍落。”陨，读音为“允”。）
北方生寒，寒生水，其德凄清沧凉，其化清静安谧，其政凝结严肃，其令为寒，其变为凛冽，其灾为冰雪霜雹。（按语：张景岳说：“凄沧，寒气。谧，静。凝肃，坚敛。冽，寒甚。冰雪霜雹，阴气所凝，或太阳用事，或以水复火，则非时而见。《五运行大论》说：‘其德为寒，其化为肃，其政为静，其变凝冽，其眚冰雹。’沧，读音为“仓”。谧，读音为“密”。”）因此观察气的变动，有德有化，有政有令，有变有灾，而万物由此生成，人亦随之相应
The body is bent and cannot straighten. Huabi (hip and thigh) refers to the area between the buttocks and the thighs. "Like being separated" means the body feels as if forcibly torn apart, with flexion and extension movements unable to be controlled voluntarily. (This is because) Water Qi overcomes Fire Qi, so Yinghuo Star (Mars) appears dim, Dan-colored grains fail to mature, and Chenxing Star (Mercury) shines brightly, becoming a disaster.) Subsequently, a retaliatory climate occurs with dust accumulation, heavy rain approaching, black Qi covering the sky. Diseases present as loose stools, abdominal fullness, inability to swallow food and drink, cold in the middle jiao, borborygmus with watery diarrhea, abdominal pain, sudden spasms, flaccidity, and bi-syndrome; the feet are too weak to support the body. In celestial phenomena, this corresponds to Zhensing Star (Saturn) and Chenxing Star (Mercury), while Xuan-colored grains fail to mature.
(Note: Zhang Jingyue said: "When Fire Qi is weak and Water Qi is hyperactive, Earth Qi acts to restrain it. The transformation of Earth is dampness, which counter-infiltrates the Water zang, thus causing abdominal fullness, inability to eat, borborygmus, watery diarrhea, flaccidity, bi-syndrome, and weakness of the feet. Black Qi is Water Qi. Ru means bending or屈. , means sounding. It describes stool that is clear and thin like duck feces, caused by cold-dampness. Earth Qi returns to restrain, so Zhensing Star is bright and moist, Chenxing Star's light diminishes, and Xuan-colored grains do not mature." Pronounced like 'Mu'.)
In years when Earth Yun is insufficient, Wind Qi prevails greatly, Transformation Qi (Late Summer Qi) fails to function normally, grass and trees flourish luxuriantly, swaying excessively, flowering but failing to bear fruit. This corresponds to Suixing Star (Jupiter). (Note: These are Ji years. Zhang Jingyue said: "When Earth is insufficient, Wood overacts upon it, so Wind Qi prevails and Transformation Qi loses its command. Wood monopolizes governance, so grass and trees flourish. However, growth belongs to Wood, but fruition belongs to Earth. Since Earth Qi is not充盈, although flowers appear, fruits do not form. Wood Qi corresponds to the heavens, so Suixing Star should be bright. People suffer from sun-xie (undigested diarrhea), huoluan, heaviness of body, abdominal pain, wavering and recurrence of sinews and bones, muscle twitching and soreness, irritability, dysfunction of Zang Qi, early hibernation of insects, all suffering from middle-cold. Celestially, this corresponds to Suixing Star and Zhensing Star; the corresponding grain is ." Note: Zhang Jingyue said: "Yao fu means wavering and recurring. The Genjie Chapter says: 'What is called bone yao is due to wavering.' This is the character yao. , means twitching. Suan means soreness. All these diseases like sun-xie are caused by weak Spleen and strong Liver. When Earth Qi is insufficient, Cold Water has no fear, so Zang Qi acts recklessly. Early hibernation of insects responds to Storage Qi. All suffering from middle-cold indicates decline of Fire and Earth. Corresponding to Suixing and Zhensing stars means Suixing is bright and Zhensing is dark. Yellow grains belong to Earth and cannot mature." Pronounced like 'Yun qie'.) The retaliatory climate features severe收敛 (restraining) policies, tall trees wither and decay, sudden chest and hypochondriac pain radiating to the lower abdomen, frequent sighing, pests eating sweet-yellow grains, pathogenic Qi lodging in the Spleen, grain yield decreases, people lose appetite and taste, green grains are damaged. This corresponds to Tbai Star (Venus) and Suixing Star. (Note: Excessive Wood oppresses Earth, so Metal Qi must retaliate, making the收敛 Qi harsh and famous trees wither. When Wood is controlled by Metal, Liver disease occurs; chest/hypochondriac pain radiating to the lower abdomen and sighing indicate Gallbladder-Liver pathology. However, Metal can level Wood's strength but cannot save Earth's weakness. Thus, although Wood is leveled by Metal, Earth's weakness remains. Hence, pests eat sweet-yellow grains, and loss of appetite/taste indicates weak Earth and Spleen disease. Earth is overcome by Wood, so yellow grains decrease. Wood is leveled by Metal, so green grains are damaged. Thus, Tbai Star is bright and Suixing Star is dim.) If Jueyin Wind-Wood overlies Taiyin Damp-Earth, flowing water does not freeze, hibernating insects emerge, Storage Qi is not utilized, white grains do not recover, corresponding to Suixing Star, and people remain healthy. (In Ji-Hai and Ji-Si years, Jueyin overlies; Shaoyang Ministerial Fire is in the Lower Jiao, Fire governs the earth, so hibernating insects emerge and water does not freeze. Metal cannot retaliate, so Suixing Star's image remains normal, and people are healthy.)
In years when Metal Yun is insufficient,炎火 (flaming fire) prevails, Sheng Qi (Spring Growth Qi) functions, Chang Qi (Summer Growth Qi) dominates exclusively, myriad things flourish, dryness and scorching heat circulate, corresponding to Yinghuo Star (Mars). (Note: These are Yi years. Zhang Jingyue said: "Metal is insufficient and Fire overacts, so flaming fire prevails. Metal cannot overcome Wood, so Sheng Qi functions and myriad things flourish. Fire Qi alone reigns supreme, so Chang Qi wins and dryness/scorching heat circulates. Its correspondence to stars is the brightness of Yinghuo." Shuo, pronounced 'Shi zhuo qie'.) People suffer from shoulder and back heaviness with mental clouding, rhinorrhea and sneezing, hematochezia and bloody diarrhea. The收敛 Qi is delayed, corresponding to Tbai Star (Venus); the corresponding grains are hard and awned. (Note: Zhang Jingyue said: "Mao means stifling sensation. Qiu means nasal congestion with runny nose. Metal receives Fire pathogen, thus causing these diseases.收敛 Qi is delayed, Tbai Star lacks light, hard-awned grains do not mature; all are responses to insufficient Metal Qi." Mao, pronounced 'Mao'. Ti, pronounced 'Di'.) The retaliatory climate brings sudden cold rain, hail, frost, and snow killing living things. Yin-jue (cold reversal) and Ge (blocking) occur, Yang Qi reverses and ascends to the head. Naohu (brain house) pain extends to the vertex with fever. This corresponds to Chenxing Star (Mercury), Dan-colored grains fail to mature, people suffer from mouth ulcers, and severely, heart pain. (Note: Zhang Jingyue said: "Metal declines, Fire hyperacts, Water comes to retaliate, so cold rain suddenly falls, followed by hail, frost, and snow, damaging all things; this is the variation of Cold. Jue means reversal. Ge means blocking/rejection. Cold dominates below, causing Yin-jue and blocking Yang, forcing it to ascend; this is called 'Fire without root', causing diseases of the vertex, mouth, and heart. Celestially, Chenxing Star should be bright; terrestrially, Dan-colored grains fail to mature. Note: Since Water retaliates against declining Fire, it should state 'corresponds to Yinghuo and Chenxing'. The omission of Yinghuo is a textual lacuna. Bao, pronounced 'Bo'.")
In years when Water Yun is insufficient, Dampness prevails greatly, Chang Qi (Summer Qi) counter-functions, its transformation is rapid, summer rains come frequently, corresponding to Zhensing Star (Saturn). (Note: These are Xin years. Water is insufficient and Earth overacts, so Dampness prevails. Water decline means Fire has no fear, so it counter-functions and transforms rapidly with Earth, corresponding to the brightness of Zhensing Star.) People suffer from abdominal fullness, heavy body with damp diarrhea, cold sores oozing fluid, lumbar and femoral pain, difficulty in thighs and knees, vexation and depression, foot flaccidity with cold reversal, sole pain, severe edema, dysfunction of Zang Qi, imbalance of Kidney Qi. This corresponds to Chenxing Star (Mercury); the corresponding grain is Shu (black millet). (Note: Zhang Jingyue said: "Water is weak, Earth is strong, injuring Kidney Yin, thus causing these diseases. Cold sores oozing fluid belong to Yin erosion and Yin abscesses. Fan yuan means vexation and depression. Qing jue means cold reversal. Edema means swelling. Zang Qi refers to Water Qi. Heng means balance. Bu zheng bu heng indicates Water Qi decline. Corresponding to Chenxing Star dimness below, Shu does not mature." , refers to black millet.) If Taiyin overlies Taiyang, severe cold occurs frequently, hibernating insects hide early, ground accumulates hard ice, sunlight is suppressed. People suffer from cold diseases below, severe abdominal fullness and edema. This corresponds to Zhensing Star (Saturn); the governing grain is Shu. (Note: Zhang Jingyue said: "In Xin-Chou and Xin-Wei years. Taiyin Damp-Earth governs Heaven, so Taiyang Cold-Water is in the Lower Jiao. Thus severe cold occurs and sunlight is suppressed. Severe abdominal fullness and edema indicate Damp-Earth dominance injuring Kidney Qi. Its heavenly correspondence should be Zhensing Star shining brighter; its earthly correspondence should be Shu maturing.") The retaliatory climate brings violent storms, grass bends, trees shed leaves, growth is not vibrant, facial color changes intermittently, sinews and bones contract and skew, muscles twitch, eyes see unclearly (KTKT), objects crack due to wind, skin rashes erupt, Qi merges in the Diaphragm causing heart and abdominal pain, Yellow Qi declines, grains fail to harvest. This corresponds to Suixing Star (Jupiter). (Note: Zhang Jingyue said: "Water declines, Earth hyperacts, Wood comes to retaliate, so violent storms occur, grass falls, trees drop leaves, and growth loses timing, appearing dull. Intermittent facial color changes indicate Liver Qi agitation. Bing means contraction. Pi means lateral deviation. Ruan means twitching. KTKT means unclear vision. Wen means objects cracking due to wind. Liver Qi outside causes muscle wind-rashes; Liver Qi inside causes heart/abdominal pain; all caused by Wood excess. Thus Yellow Qi declines and Earth grains fail to harvest. Heavenly correspondence is only Suixing Star bright. I note: The excess and insufficiency of Five Yun generate Sheng-Fu (Overacting-Retaliation). Excess implies dominance; without restraint, harm is severe. Insufficiency implies weakness; without retaliation, chaos is extreme. This cycle of Sheng-Fu follows nature's law. In heaven, there are five-star Yun correspondences; on earth, myriad thing fluctuations; in humans, Zang-fu diseases. E.g., Wood strong overacting Earth makes Suixing bright and Zhensing dim. Earth mother insulted, child retaliates; Metal attacks Wood to save Earth, so Tbai brightens, Suixing dims. Qi manifesting above corresponds to disasters below. Hosts injured, rebellion worse. Five Yun alternate Sheng-Fu, Qi is alike. Pathologically, Wood excess/Liver strong injures Spleen Earth. Unchecked Liver excess, Dryness retaliates, Liver gets sick. Unchecked Dryness excess, Fire retaliates, Lung gets sick. Five Zangs alternate prosperity/decline, Qi is alike. Heavenly Yun excess/insufficiency equals human body deficiency/excess. Deficiency allows excess to overact; Overaction invites retaliation. No decline, no overaction; no overaction, no retaliation. No Sheng-Fu means peaceful Qi, how could there be disease? Reliance on strength and tyranny exhausts Yuan Qi, how could there not be deficiency? Thus, 'There is retaliation where there is overaction, none where there is none; slight overaction yields slight retaliation, severe overaction yields severe retaliation.' Sheng-Fu severity depends on change magnitude, having no constant rule. Now, ignorant people rigidly adhere to scripture, harming its meaning. Ma Zongsu, for instance, falsely used Zhang Zhongjing's name for books like Shanghan Qianfa, applying Yun shifts to prescribe treatments, being rigid and erroneous. Others, biased and disbelief in Yun, claim Yun studies benefit medicine little. Do they know year Qi circulation relates to safety/danger? Epidemics spread, one region suffers Fengwen; Clear cold injures Zangs, one time suffers dysentery; Smallpox/rubella prevail, outcomes vary; Ding toxins spread, Yin/Yang follow their kind; Asthma/cough, whole village affected; Bone/joint pain, everyone complains; Stroke common now; Phlegm-fire prevalent before. Such cases, masses suffering same disease, can we say not caused by Yun? Formerly, Yuan Taihe Year 2, Li Dongguan formulated Puji Xiaodu Yin to save epidemic victims, saving many; this is such a case. Humans differ in constitution, seasons change cold/warmth, benefits/harms unequal, caused by Qi intersection. Thus, Sun-Yang person meeting Liu-Yan (Water excess) Qi, or Yin-Yin person meeting He-Xi (Fire excess) Ji, strong ones restrained, weak ones supported, Qi achieves balance, what disease would there be? Or strong Yang meets Fire, intense heat arises; Yin cold meets Water, frost and ice arrive. Those skilled in observing Yun must follow Heaven to observe Yun, seek Qi through changes. None contrary to Dao will exist. , pronounced 'Yun qie'. KT pronounced 'Huang'. Wen pronounced 'Wen'.")
Emperor said: Good! I wish to hear about their timing. Qibo said: What a thorough question! ("Below discusses insufficient years, where governance/transformation/Sheng-Fu each have timing. This chapter never discusses Sheng-Fu for excessive years, hence this applies to insufficient years.") When Wood is insufficient, Spring has the transformation of rustling branches and smooth flow; then Autumn has the policy of mist, dew, and coolness. If Spring has the overaction of cruel and destructive wintry air, then Summer has the retaliation of blazing heat and scorching sun. Its disaster lies in the East, its Zang is Liver, its disease resides internally in the hypochondrium, externally in joints. (Note: Zhang Jingyue said: "Harmony constitutes transformation/governance, the norm of Yun. Disharmony constitutes overaction/retaliation, the variation of Qi. E.g., Wood insufficient, Metal should overcome it. If Metal does not overact and Wood is unharmed, Spring has rustling/smooth transformation; by Autumn, Metal has no retaliation, only mist/cool policy; this is Qi harmony. If Spring shows Metal Qi with cruel overaction, Wood generates Fire, Fire overcomes Metal, Summer has blazing heat retaliation; this is Qi variation. However, this Sheng-Fu stems from Wood, so disaster appears East, Zang corresponds to Liver. Liver's region is internal hypochondrium, external joints, thus disease manifests thus. Below meanings are identical. Fan, pronounced 'Fan'. Shuo, pronounced 'Shi zhuo qie'. Sheng, pronounced 'Sheng'.")
When Fire is insufficient, Summer has the transformation of brilliance and clarity; then Winter has the policy of solemnity, frost, and cold. If Summer has the overaction of cruel, freezing cold, then at irregular times there is the retaliation of dusty gloom and heavy rain. Its disaster lies in the South, its Zang is Heart, its disease resides internally in the chest and hypochondrium, externally in collaterals. (Note: Zhang Jingyue said: "Fire insufficient, Water should overact. If Water does not insult Fire and Summer has this transformation, Water has no retaliation and Winter has this policy. If Water neglects virtue and Summer has this overaction, Fire generates Earth, Earth overcomes Water, and at irregular times there is this retaliation. Disaster South, Zang Heart, both Fire correspondences.")
When Earth is insufficient, the four corners (seasons) have the transformation of dusty clouds and moisture; then Spring has the policy of rustling branches and breaking winds. If the four corners exhibit shaking, tearing, and floating variations, then Autumn has the retaliation of solemn killing and continuous rain. Its disaster lies in the four corners, its Zang is Spleen, its disease resides internally in the heart and abdomen, externally in muscles and limbs. (Note: Four corners refer to Chen-Xu-Chou-Wei directions/months. Zhang Jingyue said: "Earth insufficient, Wood should overact. If Wood does not insult Earth and four corners have this transformation, Wood has no retaliation and Spring has this policy. If Wood overacts Earth and four corners have this variation, Earth generates Metal, Metal overcomes Wood, and Autumn has this retaliation. Disaster four corners, Zang Spleen, both Earth correspondences. La, pronounced 'La'. Yin, pronounced 'Yin'.")
When Metal is insufficient, Summer has the order of brightness and muggy heat; then Winter has the response of strict condensation and order. If Summer has the variation of scorching fire and burning, then Autumn has the aftermath of hail, frost, and snow. Its disaster lies in the West, its Zang is Lung, its disease resides internally in the chest, hypochondrium, shoulders, and back, externally in skin and hair. (Note: Zhang Jingyue said: "Metal insufficient, Fire should overact. If Fire is correct and Summer has this order, Water has no retaliation and Winter has this response. If Fire insults Metal and Summer has this variation, Metal's child Water overcomes Fire, and Autumn has this retaliation. Disaster West, Zang Lung, both Metal correspondences. Note: These last two sections discuss Fire/Earth regulation before Metal/Water original transformation, differing from the previous three sections only in literary style, not meaning.")
When Water is insufficient, the four corners have the transformation of rushing moisture and dusty clouds; then at irregular times there is the response of gentle wind and generation. If the four corners exhibit dusty gloom and sudden pouring variations, then at irregular times there is the retaliation of drifting and shaking. Its disaster lies in the North, its Zang is Kidney, its disease resides internally in the waist, spine, and marrow, externally in valleys and knee-tibia. (Note: Zhang Jingyue said: "Water insufficient, Earth should overact. If Earth is not tyrannical and four corners have this proper transformation, Wood has no retaliation and irregular times have this proper response. If Earth tyrannizes and four corners have variation, Water's child Wood overcomes Earth, and irregular times have this retaliation. Disaster North, Zang Kidney, both Water correspondences. Tuan, pronounced 'Tong guan qie'. , same as [character].") The governance of Five Yun is like a balance scale: high things are pressed down, low things are lifted up, transformations respond, variations retaliate. This is the principle of growth, flourishing, transforming, harvesting, and storing—the normal state of Qi. Deviation leads to closure of Heaven and Earth. (...Note: A balance scale levels uneven objects. The Way of Heaven/Earth takes balance as correct. Thus,亢 (hyperactive/high) things are often suppressed to descend; low/deep things are often elevated to rise. Proper transformation, Qi constantly corresponds, like drumsticks striking drums. Evil becomes variation, child retaliates for mother, succession restrains. Thus Spring grows, Summer lengthens, Four Seasons transform/mature, Autumn harvests, Winter stores—indeed the unchanging truth of Heaven/Earth and natural Qi of Five Elements. If Qi violates norms, high/low become uneven, and Heaven/Earth close.)
Emperor said: Your words on the changes of Five Qi and responses of Four Seasons are thorough. Qi moves chaotically, triggered by contact, arising without fixed meetings, sudden disasters converge. How can they be predicted? (Note: Movement/chaos means disorder due to movement. Can sudden onset be predicted?) Qibo said: Qi's changes are indeed not constant, but De (Virtue), Hua (Transformation), Zheng (Governance), Ling (Order), Zai (Disaster), and Bian (Variation) have distinguishable signs. (Note: Though changes are unpredictable, signs can be examined.) Emperor said: What do you mean? (Note: Asking about the signs.) Qibo said: The East generates Wind; Wind generates Wood. Its De is spreading harmony; its Hua is growth and glory; its Zheng is relaxation and opening; its Ling is Wind; its Bian is vibration and arousal; its Zai is scattering and falling. (Note: Fu he means spreading harmonious Qi, the virtue of Spring. Sheng rong means colors of glory, transformation born in Spring. Shu means expand; Qi means open; Spring uses expansion as governance. This De/Hua/Zheng/Ling is the true aspect of Spring. Its variation is vibration/arousal; its disaster is scattering/falling, precisely because of vibration/arousal. Wuyunxing Dalun says: "Its De is Harmony, its Hua is Glory, its Zheng is Scattering, its Ling is Proclaiming/Releasing, its Bian is Breaking/Tearing, its Sheng is Falling." Text varies in detail, but meaning is identical.)
The South generates Heat; Heat generates Fire. Its De is manifestation and prominence; its Hua is proliferation and lushness; its Zheng is brightness and shine; its Ling is Heat; its Bian is melting and scorching; its Zai is burning. (Note: Zhang is manifesting from within to without; Xian is extreme clarity, symbolizing Fire's outward reach. Fan mao means Summer myriad things flourishing. Ming yao means Fire's radiance. Xiao shuo means Fire scorching. Fan , means Fire raging across plains. Wuyunxing Dalun says: "Its De is Manifest, its Hua is Lush, its Zheng is Bright, its Ling is Muggy, its Bian is Blazing, its Sheng is Burning." , pronounced 'Rui qie'.)
The Center generates Dampness; Dampness generates Earth. Its De is humid steaming; its Hua is abundance and completeness; its Zheng is tranquility; its Ling is Dampness; its Bian is sudden pouring; its Zai is prolonged rain and collapse. (Note: Zhang Jingyue said: "Ru zheng is hot-damp. Feng bei is fullness. Zhou zhu is heavy rain. Lin is long rain. Kui is bursting. Wuyunxing Dalun says: 'Its De is Moist, its Hua is Full, its Zheng is Quiet, its Ling is Cloud/Rain, its Bian is Moving/Pouring, its Sheng is Prolonged Rain/Collapse.' Ru, pronounced 'Ru'. Kui, pronounced 'Hui'.")
The West generates Dryness; Dryness generates Metal. Its De is cleanliness; its Hua is tightening and gathering; its Zheng is forceful and cutting; its Ling is Dryness; its Bian is solemn killing; its Zai is gray falling. (Note: Cleaning means heat leaves, coolness arises, Qi is fresh and clean. Jin lian means shrinking. Su sha means Autumn solemnity executing killing. Cang yun means plants aging and falling. Wuyunxing Dalun says: "Its De is Clear, its Hua is Gathering, its Zheng is Forceful, its Ling is Mist/Dew, its Bian is Solemn Killing, its Sheng is Gray Falling." Yun, pronounced 'Yun'.)
The North generates Cold; Cold generates Water. Its De is desolate and chill; its Hua is clear and quiet; its Zheng is condensed and solemn; its Ling is Cold; its Bian is biting cold; its Zai is ice, snow, frost, and hail. (Note: Zhang Jingyue said: "Qi cang is cold air. Mi is quiet. Ning su is firm and restrained. Lie is extreme cold. Ice/snow/frost/hail are condensed Yin Qi, or seen out of season when Sun operates or Water retaliates Fire. Wuyunxing Dalun says: 'Its De is Cold, its Hua is Solemn, its Zheng is Quiet, its Bian is Condensed/Biting, its Sheng is Hail.' Cang, pronounced 'Cang'. Mi, pronounced 'Mi'.") Therefore, observing movement, there is De and Hua, Zheng and Ling, Bian and Zai. Things arise from them, and humans respond to them.