之也。（按∶张景岳曰∶“德化政令，和气也；为灾为变，乖气也。施化出乎天地，而人物应之。得其和，则
为生为成；遇其乖，则为灾为害。”）
帝曰∶夫子之言岁候，不及其太过，而上应五星，今夫德化政令灾眚变易，非常而有也，卒然而动，其亦
为之变乎？（按∶张景岳曰∶“此承上文而详求五星之应，谓凡德化政令，灾眚变易，其有卒然而动者，星亦
上应否也。”）岐伯曰∶承天而行之，故无妄动，无不应也。卒然而动者，气之交变也，其不应焉。故曰应常
不应卒，此之谓也。（按∶承天而行，谓岁运承乎天运，太过不及各有其常，五星自相应于上，以气无妄动故
也。若夫卒然而动，非关天运，因交而变，则五星未必相应。其不应也，气非一定，星无所属故也。）帝曰∶
其应奈何？岐伯曰∶各从其气化也。（……按∶张景岳曰∶“各从其气化者，岁星之化其应风，荧惑之化其应
火，镇星之化其应湿，太白之化其应燥，辰星之化其应寒也。”）应近则小，应远则大。（……按∶五星之应
六气，为灾为德，各有远近之分。其近而微也，星象常小；其远而甚也，星象常大。）德者福之，过者伐之。
（按∶顺天气者，有德者也，天锡之福；逆天气者，有过者也，天伐之灾。）是以象之见也，高而远则小，下
而近则大，故大则喜怒迩，小则祸福远。（……按∶星象之有大小也，由于所见之有不同也。下而近则大，大
非无因也，喜怒之应将近矣。高而远则小，小非偶然也，祸福之应尚远也。张景岳曰∶“上文云应近则小，
应远则大，此云大则喜怒迩，小则祸福远，似乎相反。但上文之近远，近言其微，远言其甚，故应微而近则象
小，应甚而远则象大；此言迩远者，迩言其急，远言其缓，故象大则喜怒之应近而急，象小则祸福之应远而缓。盖
上文以体象言，此以远近辨，二者词若不同，而理则一也。”）
帝曰∶其德化政令之动静损益皆何如？岐伯曰∶夫德化政令灾变，不能相加也；胜复盛衰，不能相多也；
往来小大，不能相过也；用之升降，不能相无也。各从其动而复之耳。（按∶天地之道，分于阴阳，阴阳之理，不
外动静。是故其静也，众理涵焉，事物安焉，何损何益。然不能以终静也，则纷然而动矣。德也、灾也、胜也、
复也、往也、来也、升也、降也，益兮复损，损兮复益，皆动之所致也。六微旨大论曰∶“成败倚伏生乎动，
动而不已则变作矣。”易曰∶“吉凶悔吝者，生乎动者也。”此之谓欤。）
帝曰∶其病生何如？岐伯曰∶德化者气之祥，政令者气之章，变易者复之纪，灾眚者伤之始。（按∶祥，
瑞征也。章，昭着也。纪者，变易之期。始者，灾伤所由。）气相胜者和，不相胜者病，重感于邪则甚也。
帝曰∶善！（……按∶相胜者，正胜邪也。不相胜者，邪胜正也。重感于邪，如有余逢王，不足被伤，则盛者
愈盛，虚者愈虚，其病必甚也。）
之也。（按语：张景岳说：“德化政令，是和谐之气；为灾为变，是乖戾之气。施化出自天地，而人物响应它。得到和谐，则成为生发和成就；遇到乖戾，则成为灾害和祸害。”）
黄帝说：“先生所说的岁候（每年气候的规律），不及与太过，而上应五星（金木水火土五星）。如今这德化政令、灾眚（自然灾害）、变易，不是常规而有，突然而动，它们也会引起变化吗？”（按语：张景岳说：“这是承接上文详细探求五星的感应，说凡是德化政令、灾眚变易，那些有突然而动的，星辰是否也上应呢？”）岐伯说：“（五星）承奉天运而行，所以没有妄动，没有不应验的。突然而动的，是气的交感变化，它们不一定相应。所以说‘常应而不卒应’，说的就是这个意思。”（按语：承天而行，指岁运秉承天运，太过不及各有其常理，五星自然在上面对应，因为气没有妄动。至于突然而动，不关乎天运，因交感而变化，那么五星未必相应。之所以不相应，是因为气不固定，星无所属的缘故。）
黄帝说：“它的感应是怎样的？”岐伯说：“各自顺从其气化（五行气化）。”（……按语：张景岳说：“各从其气化，指岁星之化对应风，荧惑之化对应火，镇星之化对应湿，太白之化对应燥，辰星之化对应寒。”）感应近则星象小，感应远则星象大。（……按语：五星感应六气，为灾为德，各有远近之分。那近而微弱的，星象通常小；那远而严重的，星象通常大。）有德者受福佑，有过者被讨伐。（按语：顺应天气的，是有德的，上天赐予福气；违背天气的，是有过的，上天降下灾祸加以讨伐。）因此星象显现，高而远则显得小，低而近则显得大，所以大则喜怒（吉凶征兆）临近，小则祸福遥远。（……按语：星象的大小，是由于所见不同造成的。低而近则大，大并非无原因，喜怒的感应将近了。高而远则小，小并非偶然，祸福的感应还远。张景岳说：“上文说‘应近则小，应远则大’，这里说‘大则喜怒迩，小则祸福远’，似乎相反。但上文的近远，近指微弱，远指严重，所以应微弱而近则象小，应严重而远则象大；这里说的迩远，迩指急迫，远指缓慢，所以象大则喜怒的感应近而急，象小则祸福的感应远而缓。大概上文是从体象来说，这里是从远近来辨别，二者言辞若不同，但道理是一样的。”）
黄帝说：“它们的德化政令的动静损益都是怎样的？”岐伯说：“德化政令灾变，不能互相叠加；胜复盛衰，不能互相增多；往来小大，不能互相超过；运用的升降，不能互相缺失。只是各自顺从其运动而循环往复罢了。”（按语：天地的道理，分于阴阳，阴阳的道理，不外乎动静。所以它静的时候，众理蕴含其中，事物安定，有什么损益呢？然而不能始终静止，于是纷然发动了。德、灾、胜、复、往、来、升、降，益了又损，损了又益，都是运动所导致的。《六微旨大论》说：“成败倚伏生于动，动而不已则变作矣。”《易经》说：“吉凶悔吝者，生乎动者也。”说的就是这个吧。）
黄帝说：“疾病产生是怎样的？”岐伯说：“德化是气的祥瑞，政令是气的彰显，变易是报复的纲纪，灾眚是伤害的开始。”（按语：祥，是瑞征。章，是昭着。纪，是变易的期限。始，是灾伤所由起。）气相胜则平和，不相胜则生病，再次感受邪气则病重。
黄帝说：“好！”（……按语：相胜，指正胜邪。不相胜，指邪胜正。重感于邪，如有余逢王，不足被伤，则盛者愈盛，虚者愈虚，其病必然严重。）
... (Zhang Jingyue stated: "Virtue, transformation, administration, and orders represent harmonious Qi; disasters and changes represent discordant Qi. The bestowal of transformation originates from Heaven and Earth, and all things respond to it. Obtaining harmony results in generation and completion; encountering discordance results in disaster and harm.")
The Yellow Emperor said: "Regarding the annual climatic patterns you mentioned, whether deficient or excessive, they correspond to the Five Planets above. Now, these virtue transformations, administrative orders, disasters, calamities, and alterations are not constant but occur suddenly. Do they also induce changes?" (Annotation: Zhang Jingyue stated: "This follows the previous text to detail the correspondence of the Five Planets, asking whether any sudden movements in virtue transformations, administrative orders, disasters, calamities, and alterations are also reflected by the stars above.")
Qibo replied: "(The planets) follow the Heavenly movement, thus there is no reckless motion, and nothing fails to correspond. Sudden movements are due to the interactive changes of Qi, and they do not necessarily correspond. Hence it is said that 'there is regular correspondence but not sudden correspondence,' which is what this refers to." (Annotation: Following the Heavenly movement means the Annual Movement inherits the Heavenly Movement; excess and deficiency each have their norms, and the Five Planets naturally correspond above because Qi does not move recklessly. As for sudden movements, they are unrelated to the Heavenly Movement; due to interactive change, the Five Planets may not necessarily correspond. The reason for non-correspondence is that Qi is not fixed, and the stars have no specific affiliation.)
The Yellow Emperor asked: "How is the correspondence manifested?" Qibo replied: "Each follows its own Qi transformation." (... Annotation: Zhang Jingyue stated: "Following its own Qi transformation means the Year Star's transformation corresponds to Wind, Yinghuo's transformation corresponds to Fire, Zhenshi's transformation corresponds to Dampness, Taibai's transformation corresponds to Dryness, and Chenxing's transformation corresponds to Cold.") Correspondence near results in a smaller appearance; correspondence far results in a larger appearance. (... Annotation: The Five Planets' correspondence to the Six Qi involves disasters and virtues, with distinctions of near and far. When near and subtle, the stellar image is usually small; when far and severe, the stellar image is usually large.) Those with virtue receive blessings; those with faults are punished. (Annotation: Those who comply with Heavenly Qi possess virtue and receive blessings from Heaven; those who oppose Heavenly Qi have faults and suffer punishment from Heaven.) Therefore, when stellar images appear, high and distant ones look small, while low and near ones look large. Thus, large images indicate imminent joy or anger (auspicious/inauspicious signs), while small images indicate distant disasters or blessings. (... Annotation: The size of stellar images depends on the perspective. Low and near makes them appear large; this largeness is not without cause, indicating that the response of joy or anger is approaching. High and distant makes them appear small; this smallness is not accidental, indicating that the response of disaster or blessing is still far away. Zhang Jingyue said: "The previous text stated 'correspondence near is small, correspondence far is large,' while this states 'large implies imminent joy/anger, small implies distant disaster/blessing,' which seems contradictory. However, in the previous text, 'near' referred to subtlety and 'far' to severity, so corresponding subtly and being near makes the image small, while corresponding severely and being far makes the image large. Here, 'jin' (close/imminent) refers to urgency and 'yuan' (distant/slow) refers to slowness. Thus, a large image means the response of joy/anger is near and urgent, while a small image means the response of disaster/blessing is far and slow. Generally, the previous text discussed physical appearance, while this section distinguishes by distance. Although the wording differs, the principle is the same.")
The Yellow Emperor asked: "What are the dynamics, gains, and losses of their virtue transformations and administrative orders?" Qibo replied: "Virtue transformations, administrative orders, and disasters cannot be superimposed upon one another; Sheng (overcoming) and Fu (retribution) in prosperity and decline cannot increase each other; the coming and going, small and large, cannot exceed each other; the ascending and descending of applications cannot exist without each other. They simply follow their own movements and cycle back." (Annotation: The Way of Heaven and Earth is divided into Yin and Yang; the principle of Yin and Yang lies in movement and stillness. When still, all principles are contained, and things are at peace—what gain or loss is there? However, it cannot remain permanently still, so it moves纷繁ly. Virtue, disaster, Sheng, Fu, coming, going, ascending, descending—gain followed by loss, loss followed by gain—are all caused by movement. *Liu Wei Zhi Da Lun* states: "Success and failure, reliance and submersion arise from movement; if movement does not cease, changes arise." The *I Ching* states: "Auspiciousness, inauspiciousness, regret, and hesitation arise from movement." This is what is meant.)
The Yellow Emperor asked: "How do diseases arise?" Qibo replied: "Virtue transformation is the auspicious sign of Qi; administrative order is the manifestation of Qi; alteration is the chronicle of retribution; disaster and calamity are the beginning of injury." (Annotation: Xiang refers to an auspicious omen. Zhang refers to clarity/prominence. Ji refers to the timeline of alteration. Shi refers to the origin of injury.) When Qi overcomes [another], there is harmony; when Qi does not overcome [another], disease arises; if additionally affected by pathogenic factors, the condition becomes severe.
The Yellow Emperor said: "Excellent!" (... Annotation: Overcoming refers to Zheng [Upright Qi] overcoming Xie [Pathogenic Qi]. Not overcoming refers to Xie overcoming Zheng. Being doubly affected by pathogenic factors, such as excess meeting prosperity or deficiency suffering injury, causes the excess to become more excessive and the deficiency to become more deficient, resulting in severe disease.)