盖言太过之岁有淫胜。不及之岁有胜复。此岁运之常。可与之期者也。然五运之气。生于五方。五方之气。合于四时。
在岁运虽有淫胜郁复之变。在四时又有德化政令之和。与岁运不同其候也。故必察其气之动也。是德是化。是政是令。
是变是灾。万物由之而或成或败。人应之而或病或康。此气运之有岁有时。有常有变。又不能于先期而必者也。）帝曰。
夫子之言岁候。其太过不及。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。（此承上
文而言岁运之太过不及。必上应五星。今云德化政令。灾眚变易。又非一定常有之气。如卒然而为德化政令。卒然而为
灾眚变易。其于五星亦为之变乎。）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。（此言五星之应岁运。而不应时气之卒变也。承天者。谓五运之气。上承天干之化运。承天
运而行之。故无妄动。无不上应于五星也。卒然而动者。乃四时气交之变也。其不上应于五星焉。故曰应常不应卒。此
之谓也。常者。谓五运主岁。有太过不及之气。有淫胜郁复之常。卒者。谓五方四时之气。卒然而为德化政令。卒然而
为灾眚变易也。张玉师曰。四时之气。生于五方。五方之气。在地五行之气也。因时气而变岁气者。地气之变易天气
也。）帝曰。其应奈何。岐伯曰。各从其气化也。（气化者。五运之化气也。甲己运化土。乙庚运化金。丙辛运化水。丁
壬运化木。戊癸运化火。五阳年主太过。五阴年主不及。而各上应乎天之五行。）帝曰。其行之徐疾逆顺何如。（谓五星
之行徐行疾。顺行逆行也。）岐伯曰。以道留久。逆守而小。是谓省下。（道、五星所行之道路也。留久、稽留而延久也。
逆守、逆而不进。守其度也。小者。光芒不露也。省下、谓察其分野之下。君民之有德有过也。）以道而去去而速来。曲
而过之。是谓省遗过也。（谓既去而复速来。委曲逡巡而过其度也。省遗过。谓省察有未尽。而复省其所遗之过失也。）
久留而环。或离或附。是谓议灾与其德也。（久留者。守其位而不去也。环、回环旋转也。或离或附。欲去不去也。议灾
与德者。谓君民之有过者。议降之以灾。有德者。议降之以福也。）应近则小。应远则大。（应、谓祸福之应。远近、谓
分野之远近也。）芒而大。倍常之一其化甚。大常之二。其眚即也。小常之一其化减。小常之二。是谓临视。省下之过与
其德也。德者福之。过者伐之。（芒、五星之光芒也。化、谓淫胜郁复之气化也。如胜复之气盛。则上应之星光。倍常而
大。胜复之气减。则上应之光芒。倍常而小。若光芒之大。倍于平常之二。其灾眚即至也。若小于平常之二倍。是谓临
视。谓临上而视下。省察其君民之有德者。降之以福。有过者。伐之以灾。玉师曰。居高视卑。故临视之星。小常之二。）
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。（星高而远。则星之象小。星下而近。则星之象
大。喜怒者。星象之有喜有怒也。君民有德。星象喜之。君民有过。星象怒之。祸福者。所降之祸福也。光芒倍大。其
眚即也。留守而小。欲君民之省过也。首言星象之大小。应分野之远近。次言星象之大小。因胜复之甚减。末言星象之
大小。应祸福之疾迟。）岁运太过。则运星北越。（运星北越。谓十二年天符之岁运。气之更盛者也。运星、主岁之星。
北越、谓越出本度而近于北也。北乃太乙所居之宫。北越而与天枢相合。故又名曰太乙天符。）运气相得。则各行其道。
（运气相得者。谓木运临卯。火运临午。土运临四季。金运临酉。水运临子。此运气与岁气相得。乃平气之年。是以运
星各自行其本度。而无侵凌之盛强。）故岁运太过。畏星失色而兼其母。不及。则色兼其所不胜。（此承上文而言。如岁
运太过。则主岁之星。不守其度。而侵侮其所不胜。是以畏星失色也。如岁木太过。则岁星乘所不胜之土。而镇星失色
矣。如岁土太过。则镇星乘所不胜之水。而辰星失色矣。兼其母者。谓畏星之母。亦兼失其色。盖畏星之母。即胜星之
子。谓亢则害。而不能生化其子气也。如不及之岁。则所不胜之星。亦兼见其色。如岁木不及。则所胜之太白增光。而
所不胜之土气无畏。其镇星亦兼见其色矣。五运相同。）肖者瞿瞿。莫知其妙。闵闵之当。孰者为良。（肖、取法也。瞿
瞿、却顾貌。谓取法星象之吉凶。莫能知其微妙。闵闵、多忧也。忧瞻星象喜怒燥泽之当。当以孰法为良。盖甚言其星
象之不易占也。）妄行无征。示畏侯王。（不求良法。而妄言占象。则所言之吉凶。皆无征验矣。反以祸福之说。而示畏
于侯王。此言天官家之不学无术。）帝曰。其灾应何如。岐伯曰。亦各从其化也。故时至有盛衰。凌犯有逆顺。留守有多
少。形见有善恶。宿属有胜负。征应有吉凶矣。（灾应、谓五星之变。下应民物之灾眚。各从其五运之气化也。五星之应
时而至。有盛有衰。彼此凌犯。有顺有逆。留守之日。有多有少。所见之象。有喜润之善。有忧怒之恶。五宿之属。有
胜星之胜。有畏星之负。下应于君民。有福德之吉。有灾病之凶。）帝曰。其善恶何谓也。岐伯曰。有喜有怒。有忧有丧。
有泽有燥。此象之常也。必谨察之。（王冰曰。五星之见也。从夜深见之。人见之喜。星之喜也。见之畏。星之怒也。光
色微曜。乍明乍暗。星之忧也。光色迥然。不彰不莹。不与众同。星之丧也。光色圆明。不盈不缩。怡然莹然。星之喜
也。光色勃然。临人芒彩满溢。其象凛然。星之怒也。泽、光润也。燥、干枯也。班固曰。五行精气。其成形在地。则
结为木火土金水。其成象在天。则木合岁星居东。火合荧惑居南。金合太白居西。水合辰星居北。土合镇星居中央。分
旺四时。则春木。夏火。秋金。冬水。各王七十二日。土王四季。辰戌丑未之月各十八日。合之为三百六十日。其为色
也。则木青、火赤、金白、水黑、土黄。其为分野。各有归度。旺相休废。其色不同。旺则光芒。相则内实。休则光芒
无角。不动摇废则光少。色白园者丧。赤园者兵。青园者夏水。黑园者疾多死。黄园者吉。白角者哭泣之声。赤角者犯
我城。黑角者水行穷兵。太史公曰。五星同色。天下偃兵。百姓安宁五谷蕃昌。春风秋雨。冬寒夏暑。日不食朔。月不
食望。是为有道之国。必有圣人在乎其位也。）帝曰。六者高下异乎。岐伯曰。象见高下。其应一也。故人亦应之。（此
言六者之象。虽高远而小。下近而大。其应一也。故人应之而为吉凶祸福。亦无有分别也。）帝曰。善。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。（王冰曰。天地动静。阴阳往复。以德报德。以化报化。政令
灾眚。及动复亦然。故曰不能相加也。）胜复盛衰。不能相多也。（王冰曰。胜盛复盛。胜微复微。故曰不能相多也。）往
来大小。不能相过也。（太过为大年。不及为小年。有余而往。不足随之。不足而往。有余从之。故曰不能相过也。）用
之升降。不能相无也。（用、谓阴阳气之为用也。天地阴阳之气。升已而降。降已而升。寒往则暑来。暑往则寒来故曰不
能相无也。）各从其动而复之耳。（谓胜复之往来。阴阳之升降。各从其气之动而复之。六微旨大论曰。成败倚伏生乎动。
动而不已。则变作矣。）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。（此言病生于变易也。岁气之有德有化。乃气之和祥也。有政有令。乃气之彰着也。变易者报复之纪。灾眚者。乃
民病所伤之始。）气相胜者和。不相胜者病。重感于邪则甚也。（气、谓变易之气。按六节脏象论曰。变至则病。所胜则
微。所不胜则甚。因而重感于邪则死矣。故非其时则微。当其时则甚也。盖谓春时变长夏之气。长夏变冬气。冬变夏热
之气。夏变秋气。秋变春气。所谓得五行时之胜。乃时气相胜变气。故为和平。如岁木不及。岁金太过。春时反变为肃
杀。如岁火不及。岁水太过。夏时而反寒气流行。是时气与变气不相胜则病矣。故非其所胜之时则微。当其所胜之时则
甚也。重感于邪者。谓四时不正之邪也。）帝曰。善。所谓精光之论。大圣之业。宣明大道。通于无穷。究于无极也。余
闻之。善言天者。必应于人。善言古者。必验于今。善言气者。必彰于物。善言应者。同天地之化。善言化言变者。通
神明之理。非夫子孰能言至道欤。（精光之论。论神明之理也。大圣之业。通于无穷者。上以治民。下以治身。德泽下
流。传之后世。无有终时也。易曰。知变化之道者。其知神之所为乎。）乃择良兆而藏之灵室。每旦读之。命曰气交变。
非斋戒不敢发。慎传也。（灵室、灵兰秘室。盖天地阴阳之道。上帝之贵也。非斋戒不敢发。敬谨之至。恐传非其人。慢
泄天宝也。）
所以说，岁运太过之年会有淫邪之气偏胜；岁运不及之年会有胜气与复气的变化。这是岁运的常规规律，是可以预先推测的。然而五运之气产生于五方，五方的气候又与四时相合。在岁运方面，虽然有淫胜、郁结、复气的变化；但在四时方面，又有德、化、政、令的和谐表现，这与岁运的征候是不同的。因此必须观察气候的变动：是德、是化，是政、是令，是变异、是灾害。万物因此或成或败，人顺应它则或病或康。这说明气运有年份和季节的区别，有常规也有变化，是不能预先必定确定的。
黄帝说：先生所说的岁候，其太过与不及，上应五星。现在所说的德、化、政、令、灾、眚、变、易，并不是固定常有的，而是突然发生的变动，这些变动是否也会引起五星的变化呢？
岐伯说：五星承奉天道而行，所以不会妄动，没有不应验的。突然发生的变动，是气候交接时的变化，它们并不应验于此，所以说“应常不应卒”，就是这个意思。
黄帝说：五星运行的快慢、顺逆是怎样的？岐伯说：如果在运行道路上停留很久，逆行守位且光芒变小，这叫做“省下”（考察下属分野）。如果在运行道路上离去后又迅速回来，曲折经过其度数，这叫做“省遗过”（考察遗留的过失）。如果长时间停留并环绕旋转，或离开或依附，这叫做“议灾与其德”（评议灾害与功德）。应验距离近则星象小，应验距离远则星象大。光芒大而超过平常一倍，其气化就很盛；超过平常两倍，灾害就会立即到来；比平常小一倍，其气化就减弱；比平常小两倍，这叫做“临视”（居高临下视察），考察下属的过错与功德。有德的降福，有过的降灾。
因此星象显现，高而远则显得小，低而近则显得大。所以星象大则喜怒之应近，星象小则祸福之应远。
岁运太过，则主岁的星向北偏离。运气相得（即平气之年），则各行其道。所以岁运太过，畏惧之星失色并兼及其母星之色；岁运不及，则颜色兼及其所不胜之星的颜色。取法星象的人惊惶失措，不知其奥妙，忧心忡忡地判断，谁的方法才是良策？如果不求良法而妄言占象，就没有征验，反而用祸福之说向君王示警。
黄帝说：五星的灾应是怎样的？岐伯说：也是各自顺从其气化。所以时令有盛衰，凌犯有逆顺，留守时间有多有少，形貌有善有恶，所属星宿有胜负，征应有吉有凶。
黄帝说：什么是善与恶？岐伯说：有喜有怒，有忧有丧，有泽有燥，这是星象的常态，必须仔细考察。
黄帝说：六者的高下不同吗？岐伯说：星象显现的高低，其应验是一样的，所以人也随之应验。
黄帝说：好。德、化、政、令的动静损益是怎样的？岐伯说：德、化、政、令、灾、变不能互相叠加。胜气与复气的盛衰，不能互相增多。往来的大小，不能互相超过。使用的升降，不能互相缺失。只是各自顺从其运动而恢复罢了。
黄帝说：疾病是如何产生的？岐伯说：德化是气的吉祥，政令是气的彰显，变易是报复的纲纪，灾眚是伤害的开始。气相胜则平和，不相胜则生病，再次感受邪气则病情严重。
黄帝说：好。所谓精光的理论，大圣的事业，宣扬大道，通于无穷，究于无极。我听说，善于言天的人，必须应合于人；善于言古的人，必须验证于今；善于言气的人，必须在物上彰显；善于言应的人，同于天地的变化；善于言化、言变的人，通晓神明的道理。除了先生，谁能说到至道呢？于是选择吉兆将其藏在灵室，每天早晨诵读，命名为《气交变》，非斋戒不敢发表，慎重传承。
It is said that in years of excessive (Tai Guo) annual movement, there will be excessive and victorious influences; in years of deficient (Bu Ji) annual movement, there will be victorious and retaliatory changes. This is the constant law of annual movement, which can be anticipated. However, the Qi of the Five Movements arises from the Five Directions, and the Qi of the Five Directions harmonizes with the Four Seasons. Although there are variations of excessive victory, stagnation, and retaliation in the annual movement, there is also harmony in Virtue (De), Transformation (Hua), Administration (Zheng), and Decree (Ling) within the Four Seasons, which differs from the signs of the annual movement. Therefore, one must observe the movement of Qi: whether it is Virtue, Transformation, Administration, or Decree; whether it is variation or disaster. All things become successful or fail due to this, and humans respond to it by becoming either sick or healthy. This indicates that Qi and movement have distinctions of year and season, of constant and variable, and cannot be strictly predetermined in advance.
The Yellow Emperor said: The Master speaks of the seasonal signs, where excess and deficiency correspond to the Five Planets above. Now, regarding Virtue, Transformation, Administration, Decree, Disaster, Calamity, Variation, and Change, these are not fixed or constant phenomena, but sudden movements. Do these also cause changes in the Five Planets?
Qibo replied: The planets follow the Heavenly Dao and do not move arbitrarily; thus, they always respond. Sudden movements are changes in the intersection of Qi, which do not correspond to the planets. Hence it is said, "They respond to the constant, not to the sudden." This is what is meant.
The Yellow Emperor asked: How does this correspondence work? Qibo replied: Each follows its own Qi transformation.
The Yellow Emperor asked: What are the speeds and directions (direct/retrograde) of their movement? Qibo replied: If a planet lingers for a long time on its path, moves retrograde while holding its position, and appears small, this is called "Sheng Xia" (Inspecting the Subordinates). If it departs and returns quickly, passing obliquely through its degree, this is called "Sheng Yi Guo" (Inspecting Omitted Faults). If it stays for a long time and circles, sometimes leaving and sometimes attaching, this is called "Yi Zai Yu Qi De" (Deliberating on Disaster and Virtue). A response that is near appears small; a response that is far appears large. If the brightness is large and double the normal, the transformation is intense; if double the normal size, the calamity arrives immediately. If smaller than normal by half, the transformation is diminished; if smaller than normal by two-fold, this is called "Lin Shi" (Overlooking and Viewing), inspecting the faults and virtues below. Those with virtue receive blessings; those with faults receive punishment.
Therefore, when celestial images appear, high and distant ones look small, while low and near ones look large. Thus, large images indicate proximate joy or anger, while small images indicate distant fortune or misfortune.
When the annual movement is excessive, the ruling star deviates northward. When movement and Qi are in harmony (Ping Qi / Balanced Qi), each follows its own path. Therefore, when the annual movement is excessive, the feared star loses its color and shares the color of its mother star. When deficient, the color shares that of its unconquered star. Those who take patterns from the stars are alarmed and confused, unable to know the subtleties, worrying deeply about how to judge correctly. Who is the good practitioner? Acting without seeking proper methods yields no verification, showing fear to kings and lords through tales of fortune and misfortune. This refers to astronomers who lack learning and skill.
The Yellow Emperor asked: What are the responses to disasters? Qibo replied: They also follow their respective transformations. Thus, timely arrivals have prosperity and decline; encroachments have obedience and rebellion; periods of staying have duration differences; appearances have good and bad forms; stellar associations have victory and defeat; and omens have auspiciousness and inauspiciousness.
The Yellow Emperor asked: What constitutes good and bad? Qibo replied: There is joy and anger, sorrow and loss, moisture and dryness. These are the constants of celestial images. One must carefully observe them.
The Yellow Emperor asked: Are the six factors different in height? Qibo replied: Whether the image appears high or low, the response is the same. Thus, humans also respond to it.
The Yellow Emperor said: Excellent. How do the dynamics and benefits/detriments of Virtue, Transformation, Administration, and Decree manifest? Qibo replied: Virtue, Transformation, Administration, Decree, Disaster, and Variation cannot add to each other. The excess and deficiency of Victory and Retaliation cannot multiply each other. The coming and going of magnitude cannot exceed each other. The ascending and descending of usage cannot be absent from each other. It is merely that each follows its movement and restores itself.
The Yellow Emperor asked: How are diseases generated? Qibo replied: Virtue and Transformation are the auspices of Qi; Administration and Decree are the manifestations of Qi; Variation is the record of retaliation; Disaster and Calamity are the beginnings of injury. When Qi conquers [the invading factor], there is harmony; when it does not conquer, there is disease. Repeated exposure to pathogens makes it severe.
The Yellow Emperor said: Excellent. This is the discourse of pure light, the undertaking of the Great Sage, proclaiming the Great Dao, extending to infinity, and exploring the limitless. I have heard that he who speaks well of Heaven must correspond to Humanity; he who speaks well of Antiquity must verify in the Present; he who speaks well of Qi must manifest in Things; he who speaks well of Response aligns with the transformations of Heaven and Earth; he who speaks well of Transformation and Change penetrates the principles of the Divine. Who but the Master could speak of the Ultimate Dao? Thus, selecting an auspicious omen, it was stored in the Spiritual Chamber, read every morning, named *Qi Jiao Bian* (Changes at the Intersection of Qi). It is not issued without fasting and purification, emphasizing careful transmission.