黄帝坐明堂，始正天纲，临观八极，考建五常，
请天师而问之曰∶论言天地之动静，神明为之纪，阴阳之升降，寒暑彰其兆。余闻五运之数于夫子，夫子之
所言，正五气之各主岁尔，首甲定运，余因论之。鬼臾区曰∶土主甲己，金主乙庚，水主丙辛，木主丁壬，火
主戊癸。子午之上，少阴主之；丑未之上，太阴主之；寅申之上，少阳主之；卯酉之上，阳明主之；辰戌之上，
太阳主之；巳亥之上，厥阴主之。不合阴阳，其故何也？岐伯曰∶是明道也，此天地之阴阳也。夫数之可数
者，人中之阴阳也，然所合，数之可得者也。夫阴阳者，数之可十，推之可百，数之可千，推之可万。天地阴
阳者，不以数推以象之谓也。帝曰∶愿闻其所始也。岐伯曰∶昭乎哉问也！臣览《太始天元册》文，丹天之气
经于牛女戊分， 天之气经于
心尾己分，苍天之气经于危室柳鬼，素天之气经于亢氐昴毕，玄天之气经于张翼娄胃。所谓戊己分者，奎壁角
轸，则天地之门户也。夫候之所始，道之所生，不可不通也。帝曰∶善。论言天地者，万物之上下，左右者，
阴阳之道路，未知其所谓也。岐伯曰∶所谓上下者，岁上下见阴阳之所在也。左右者，诸上见厥阴，左少阴右
太阳；见少阴，左太阴右厥阴；见太阴，左少阳右少阴；见少阳，左阳明右太阴；见阳明，左太阳右少阳；见
太阳，左厥阴右阳明。所谓面北而命其位，言其见也。帝曰∶何谓下？岐伯曰∶厥阴在上则少阳在下，左阳
明右太阴；少阴在上则阳明在下，左太阳右少阳；太阴在上则太阳在下，左厥阴右阳明；少阳在上则厥阴在下，
左少阴右太阳；阳明在上则少阴在下，左太阴右厥阴；太阳在上则太阴在下，左少阳右少阴。所谓面南而命其
位，言其见也。上下相遘，寒暑相临，气相得则和，不相得则病。帝曰∶气相
得而病者何也？岐伯曰∶以下临上，不当位也。帝曰∶动静何如？岐伯曰∶上者右行，下者左行，左右周天，
余而复会也。帝曰∶余闻鬼臾区曰∶应地者静。今夫子乃言下者左行，不知其所谓也，愿闻何以生之乎？岐伯曰∶
天地动静，五行迁复，虽鬼臾区其上候而已，犹不能遍明。夫变化之用，天垂象，地成形，七曜纬虚，五行丽
地。地者，所以载生成之形类也。虚者，所以列应天之精气也。形精之动，犹根本之与枝叶也，仰观其象，虽
远可知也。帝曰∶地之为下否乎？岐伯曰∶地为人之下，太虚之中者
也。帝曰∶冯乎？岐伯曰∶大气举之也。燥以干之，暑以蒸之，风以动之，湿以润之，寒以坚之，火以
温之。故风寒在下，燥热在上，湿气在中，火游行其间，寒暑六入，故令虚而生化也。故燥胜则地干，暑胜则
地热，风胜则地动，湿胜则地泥，寒胜则地裂，火胜则地固矣。帝曰∶天地之气，何以候之？岐伯曰∶天地之
气，胜复之作，不形于诊也。《脉法》曰∶天地之变，无以脉诊。此之谓也。帝曰∶间气何如？岐伯曰∶随
气所在，期于左右。帝曰∶期之奈何？岐伯曰∶从其气则和，违其气则病，不当其位者
病，迭移其位者病，失守其位者危，尺寸反者死，阴阳交者死。先立其年，以知其气，左右应见，然后乃
可以言死生之逆顺。
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，风生木，木生
酸，酸生肝，肝生筋，筋生心。其在天为玄，在人为道，在地为化。化生五味，道生智，玄生神，
化生气。神在天为风，在地为木，在体为筋，
在气为柔，在脏为肝。其性为暄，其德为和，其用为动，其色为苍，其化为荣，其虫毛，其政为散，
其令宣发，其变摧拉，其眚为陨，其味为酸，其志为怒。怒伤肝，悲胜怒；风伤
肝，燥胜风；酸伤筋，辛胜酸。
南方生热，热生火，火生苦，苦生心，心生血，血生脾。其在天为热，在地为火，在体为
脉，在气为息，在脏为心。其性为暑，其德为显，其用为躁，其色为赤，其化为茂，其虫羽，其政为明，
其令郁蒸，其变炎烁，其眚燔 ，其
味为苦，其志为喜。喜伤心，恐胜喜；热伤气，寒胜热；苦伤气，咸胜苦。
中央生湿，湿生土，土生甘，甘生脾，脾生
肉，肉生肺。其在天为湿，在地为土，在体为肉，在气为充，在脏为脾。其性静兼，其德为濡，其用为
化，其色为黄，其化为盈，其虫 ，
其政为谧，其令云雨，其变动注，其眚淫溃，其味为甘，其志为思。思伤脾，怒胜思；湿伤肉，风
胜湿；甘伤脾，酸胜甘。
西方生燥，燥生金，金生辛，辛生肺，肺生
皮毛，皮毛生肾。其在天为燥，在地为金，在体为皮毛，在气为成，在脏为肺，其性为凉，其德为清，
其用为固，其色为白，其化为敛，其虫
介，其政为劲，其令雾露，其变肃杀，其眚苍落，其味为辛，其志为忧。忧伤肺，喜胜忧；热伤皮毛，寒胜
热；辛伤皮毛，苦胜辛。
北方生寒，寒生水，水生咸，咸生肾，肾生
骨髓，髓生肝。其在天为寒，在地为水，在体为骨，在气为坚，在脏为肾。其性为凛，其德为寒，其
用为□，其色为黑，其化为肃，其虫
鳞，其政为静，其令□□，其变凝冽，其眚冰雹，其味为咸，其志为恐。恐伤肾，思胜恐；寒伤血，燥胜寒；
咸伤血，甘胜咸。五气更立，各有所先，非其位则邪，当其位则正。帝曰∶病生
之变何如？岐伯曰∶气相得则微，不相得则甚。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。侮反受邪，侮而受邪，寡于畏也。帝曰∶善。
黄帝坐在明堂，开始端正天地的纲纪，观察八方极远之地，考察并建立五常（五行）的规律，
于是请天师鬼臾区来询问他说：医论中说天地有动与静，神明的作用作为其纲领；阴阳的升降，寒暑的变化显示出征兆。我从夫子那里听闻五运的数理，夫子所说的，是确定五气各自主管一年的情况，以甲年为首定出岁运，我因此进一步探讨这个问题。鬼臾区回答说：土运主管甲年和己年，金运主管乙年和庚年，水运主管丙年和辛年，木运主管丁年和壬年，火运主管戊年和癸年。子年和午年的司天之气，由少阴君火主之；丑年和未年的司天之气，由太阴湿土主之；寅年和申年的司天之气，由少阳相火主之；卯年和酉年的司天之气，由阳明燥金主之；辰年和戌年的司天之气，由太阳寒水主之；巳年和亥年的司天之气，由厥阴风木主之。这与阴阳的道理似乎不合，这是什么原因呢？岐伯回答说：这是明白的大道，这是天地的阴阳变化。那些数量可以计算出来的，是人体内部的阴阳，然而它们所对应的，是可以推算出的数理。至于阴阳，推演起来可以是十，再推演可以是百，可以是千，可以是万。天地的阴阳，不是靠数字推演，而是通过形象来认知的。黄帝说：我希望了解它的起始。岐伯说：问得真好啊！我查阅《太始天元册》的记载，丹天之气经过牛宿、女宿和戊分，苍天之气经过心宿、尾宿和己分，苍天之气经过危宿、室宿、柳宿、鬼宿，素天之气经过亢宿、氐宿、昴宿、毕宿，玄天之气经过张宿、翼宿、娄宿、胃宿。所谓戊分和己分，是指奎宿、壁宿、角宿、轸宿，这是天地的门户。观测气象的开始，大道的产生，是不可不通晓的。黄帝说：好。医论中说天地是万物的上下，左右是阴阳的道路，我不明白这是什么意思。岐伯回答说：所谓的上下，是指每年司天和在泉的阴阳所在方位。所谓的左右，是指凡见到厥阴司天，则左间气为少阴，右间气为太阳；见到少阴司天，则左间气为太阴，右间气为厥阴；见到太阴司天，则左间气为少阳，右间气为少阴；见到少阳司天，则左间气为阳明，右间气为太阴；见到阳明司天，则左间气为太阳，右间气为少阳；见到太阳司天，则左间气为厥阴，右间气为阳明。这是指面向北方来确定其位置，说的是司天之气所见到的间气位置。黄帝说：什么叫下（在泉）？岐伯回答说：厥阴司天，则少阳在泉，左间气为阳明，右间气为太阴；少阴司天，则阳明在泉，左间气为太阳，右间气为少阳；太阴司天，则太阳在泉，左间气为厥阴，右间气为阳明；少阳司天，则厥阴在泉，左间气为少阴，右间气为太阳；阳明司天，则少阴在泉，左间气为太阴，右间气为厥阴；太阳司天，则太阴在泉，左间气为少阳，右间气为少阴。这是指面向南方来确定其位置，说的是在泉之气所见到的间气位置。上下之气相遇，寒暑之气相临，运气相得则调和，不相得则生病。黄帝说：运气相得却生病的原因是什么？岐伯回答说：这是因为以下位之气加临于上位之气，位置不当所致。黄帝说：动静是怎样的？岐伯回答说：司天之气向右运行，在泉之气向左运行，左右环绕一周天，余气再次会合。黄帝说：我听鬼臾区说：地应当是静止的。现在您却说下方的在泉之气向左运行，不知道这是什么意思，希望听听它是如何产生的？岐伯回答说：天地的动静，五行的迁变往复，虽然鬼臾区只观察了上面的司天之气，尚不能完全阐明。变化的运用，天垂示象，地形成形，七曜（日月五星）经纬虚空，五行附着于大地。地，是用来承载生成各类事物的。虚空，是用来陈列应合天的精气的。形与精的运动，就像根本与枝叶的关系，仰观其象，虽然遥远也可以知晓。黄帝说：地是在下方吗？岐伯回答说：地在人的下面，但在太虚之中。黄帝说：它依靠什么支撑呢？岐伯回答说：大气托举着它。燥气使地面干燥，暑气使地面蒸热，风气使地面动摇，湿气使地面湿润，寒气使地面坚凝，火气使地面温暖。所以风寒在下，燥热在上，湿气在中，火气游行其间，寒暑六气入于其中，所以使虚空产生化生作用。所以燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥泞，寒胜则地裂开，火胜则地坚固。黄帝说：天地之气，如何候察呢？岐伯回答说：天地之气的胜复变化，不表现在脉诊上。《脉法》说：天地的变化，无法用脉诊来判断。说的就是这个道理。黄帝说：间气怎么样？岐伯回答说：随着气所在的方位，预期在左右间气的位置。黄帝说：如何预期呢？岐伯回答说：顺从其气则调和，违背其气则生病，位置不当则病，交替移位则病，失守其位则危险，寸口尺中脉象相反者死，阴阳交错者死。先确立当年的岁运，以知道其气，左右间气相应出现，然后才可以谈论生死逆顺。
黄帝说：寒、暑、燥、湿、风、火六种气，与人体的结合是怎样的？对于万物又是如何生化呢？岐伯回答说：东方生风，风生木，木生酸味，酸味滋养肝，肝滋养筋，筋滋养心。在天表现为玄妙，在人表现为道，在地表现为化育。化育产生五味，道产生智慧，玄妙产生神灵，化育产生气。神灵在天表现为风，在地表现为木，在人体形体表现为筋，在气机表现为柔和，在脏腑表现为肝。其性质为温暖，其德性为温和，其作用为运动，其颜色为青色，其化育表现为繁荣，其虫类为毛虫，其政令为疏散，其命令为宣发，其变化为摧折拉断，其灾祸为陨落，其味道为酸，其情志为怒。怒伤肝，悲能胜怒；风伤肝，燥能胜风；酸伤筋，辛能胜酸。
南方生热，热生火，火生苦味，苦味滋养心，心滋养血，血滋养脾。在天表现为热，在地表现为火，在人体形体表现为脉，在气机表现为呼吸急促，在脏腑表现为心。其性质为暑热，其德性为显明，其作用为躁动，其颜色为红色，其化育表现为茂盛，其虫类为羽虫，其政令为光明，其命令为郁热蒸腾，其变化为炎灼，其灾祸为焚烧，其味道为苦，其情志为喜。喜伤心，恐能胜喜；热伤气，寒能胜热；苦伤气，咸能胜苦。
中央生湿，湿生土，土生甘味，甘味滋养脾，脾滋养肉，肉滋养肺。在天表现为湿，在地表现为土，在人体形体表现为肉，在气机表现为充盛，在脏腑表现为脾。其性质为安静兼融，其德性为濡润，其作用为化育，其颜色为黄色，其化育表现为充盈，其虫类为倮虫（无毛羽鳞介之虫），其政令为静谧，其命令为云雨，其变化为暴雨倾注，其灾祸为淫溢溃烂，其味道为甘，其情志为思。思伤脾，怒能胜思；湿伤肉，风能胜湿；甘伤脾，酸能胜甘。
西方生燥，燥生金，金生辛味，辛味滋养肺，肺滋养皮毛，皮毛滋养肾。在天表现为燥，在地表现为金，在人体形体表现为皮毛，在气机表现为成熟，在脏腑表现为肺，其性质为凉，其德性为清洁，其作用为固密，其颜色为白色，其化育表现为收敛，其虫类为介虫（有壳之虫），其政令为强劲，其命令为雾露，其变化为肃杀，其灾祸为草木苍老凋落，其味道为辛，其情志为忧。忧伤肺，喜能胜忧；热伤皮毛，寒能胜热；辛伤皮毛，苦能胜辛。
北方生寒，寒生水，水生咸味，咸味滋养肾，肾滋养骨髓，髓滋养肝。在天表现为寒，在地表现为水，在人体形体表现为骨，在气机表现为坚凝，在脏腑表现为肾。其性质为凛冽，其德性为寒冷，其作用为闭藏（原文缺字，据义补），其颜色为黑色，其化育表现为肃杀，其虫类为鳞虫，其政令为安静，其命令为闭藏（原文缺字，据义补），其变化为凝结凛冽，其灾祸为冰雹，其味道为咸，其情志为恐。恐伤肾，思能胜恐；寒伤血，燥能胜寒；咸伤血，甘能胜咸。五气更替站立，各有先后顺序，不在其位则为邪气，在其位则为正气。黄帝说：疾病产生的变化是怎样的？岐伯回答说：运气相得则病轻，不相得则病重。黄帝说：主岁之气怎样？岐伯回答说：气有余，则克制自己所能胜的，而反侮自己不能胜的；气不足，则自己不能胜的来欺侮并乘袭，自己所能胜的也轻视而反侮。反侮者反而受邪，因为反侮而受邪，是由于缺乏畏惧之心。黄帝说：好。
Huangdi sat in the Mingtang (Bright Hall), began to rectify the heavenly principles, observed the eight extreme directions, and examined and established the Five Constants (Wu Xing/Five Phases). He then asked Tianshi (Heavenly Teacher) Guiyuqu: "Medical discussions state that heaven and earth have movement and stillness, with the divine spirit serving as their guideline; the ascending and descending of Yin and Yang manifest signs through cold and heat. I have heard from my teacher about the numbers of the Five Movements (Wu Yun). What my teacher said was to determine which of the Five Qi governs each year, starting with Jia years to establish the movement, and I wish to discuss this further." Guiyuqu replied: "Earth governs Jia and Ji years, Metal governs Yi and Geng years, Water governs Bing and Xin years, Wood governs Ding and Ren years, and Fire governs Wu and Gui years. Above Zi and Wu years, Shaoyin (Lesser Yin) governs; above Chou and Wei years, Taiyin (Greater Yin) governs; above Yin and Shen years, Shaoyang (Lesser Yang) governs; above Mao and You years, Yangming (Greater Yang) governs; above Chen and Xu years, Taiyang (Greater Yang/Water) governs; above Si and Hai years, Jueyin (Terminal Yin) governs. This seems inconsistent with Yin and Yang; what is the reason?" Qibo replied: "This is a clear principle, the Yin and Yang of heaven and earth. Those aspects of numbers that can be counted are the Yin and Yang within humans, yet their correspondence yields calculable numbers. However, Yin and Yang can be multiplied by ten, hundred, thousand, or ten thousand. The Yin and Yang of heaven and earth are not deduced by numbers but recognized by their images/appearances." The Emperor said: "I wish to hear about their origin." Qibo said: "Excellent question! I have reviewed the text of *Taishi Tianyuan Ce*. The red qi of heaven passes through Niu, Nu, and the Wu division; the green qi of heaven passes through Xin, Wei, and the Ji division; the blue qi of heaven passes through Wei, Shi, Liu, and Gui; the white qi of heaven passes through Kang, Di, Mao, and Bi; the black qi of heaven passes through Zhang, Yi, Lou, and Wei. The so-called Wu and Ji divisions refer to Kui, Bi, Jiao, and Zhen, which are the gates of heaven and earth. The beginning of observation, the birth of the Dao, must be thoroughly understood." The Emperor said: "Good. Discussions state that heaven and earth are the upper and lower of all things, and left and right are the pathways of Yin and Yang. I do not understand what this means." Qibo replied: "By 'upper and lower,' it refers to the location of Yin and Yang for the Sui Shang (Annual Upper/Sky) and Sui Xia (Annual Lower/Earth). By 'left and right,' it refers to: when Jueyin is seen above, Shao Yin is on the left and Tai Yang is on the right; when Shaoyin is seen above, Taiyin is on the left and Jueyin is on the right; when Taiyin is seen above, Shaoyang is on the left and Shao Yin is on the right; when Shaoyang is seen above, Yangming is on the left and Taiyin is on the right; when Yangming is seen above, Taiyang is on the left and Shaoyang is on the right; when Taiyang is seen above, Jueyin is on the left and Yangming is on the right. This is determined by facing north to assign positions, referring to the visible interstitial Qi." The Emperor said: "What is meant by 'below'?" Qibo replied: "When Jueyin is above, Shaoyang is below, with Yangming on the left and Taiyin on the right; when Shaoyin is above, Yangming is below, with Taiyang on the left and Shaoyang on the right; when Taiyin is above, Taiyang is below, with Jueyin on the left and Yangming on the right; when Shaoyang is above, Jueyin is below, with Shao Yin on the left and Taiyang on the right; when Yangming is above, Shaoyin is below, with Taiyin on the left and Jueyin on the right; when Taiyang is above, Taiyin is below, with Shaoyang on the left and Shao Yin on the right. This is determined by facing south to assign positions, referring to the visible interstitial Qi. When upper and lower meet, and cold and heat approach each other, if the Qi corresponds, there is harmony; if not, disease arises." The Emperor said: "Why does disease occur when the Qi corresponds?" Qibo replied: "Because the lower position encroaches upon the upper position, which is inappropriate." The Emperor said: "How do movement and stillness work?" Qibo replied: "The upper moves to the right, the lower moves to the left. They circle the heavens, and the remainder meets again." The Emperor said: "I heard Guiyuqu say: 'That which corresponds to earth is still.' Now you say the lower moves to the left. I do not understand this. I wish to know how it originates." Qibo replied: "The movement and stillness of heaven and earth, and the migration and recurrence of the Five Elements, although Guiyuqu observed only the upper, could not fully clarify them. The function of change: Heaven displays images, Earth forms shapes. The Seven Luminaries (Sun, Moon, and five planets) weave through the void, and the Five Elements attach to the Earth. Earth carries the forms of generated things. The void displays the essence and Qi corresponding to Heaven. The movement of form and essence is like roots and branches; observing the images, even distant phenomena can be known." The Emperor said: "Is the Earth below?" Qibo replied: "The Earth is below humans, but within the Great Void." The Emperor said: "Does it float?" Qibo replied: "It is held up by the Great Qi. Dryness dries it, Heat steams it, Wind moves it, Moisture moistens it, Cold hardens it, Fire warms it. Thus, Cold and Wind are below, Dryness and Heat are above, Moisture is in the middle, and Fire moves between them. The six phases of Cold and Heat enter into it, causing the void to generate transformation. If Dryness prevails, the earth becomes dry; if Heat prevails, the earth becomes hot; if Wind prevails, the earth shakes; if Moisture prevails, the earth becomes muddy; if Cold prevails, the earth cracks; if Fire prevails, the earth becomes solid." The Emperor said: "How are the Qi of heaven and earth observed?" Qibo replied: "The victory and revenge of the Qi of heaven and earth do not manifest in pulse diagnosis. The *Mai Fa* (Pulse Methods) states: 'Changes of heaven and earth cannot be diagnosed by pulses.' This is what is meant." The Emperor said: "How are the Interstitial Qi (Jian Qi)?" Qibo replied: "They follow the location of the Qi, expected on the left and right." The Emperor said: "How to expect them?" Qibo replied: "Following the Qi brings harmony; violating the Qi brings disease. Inappropriate position brings disease; shifting position brings disease; losing the position brings danger; reversal of Cun and Chi pulses indicates death; crossing of Yin and Yang indicates death. First establish the year to know its Qi, observe the corresponding left and right, and then one can speak of the reverse and smooth flow of life and death."
The Emperor said: "How do Cold, Heat, Dryness, Moisture, Wind, and Fire combine with humans? How do they generate and transform all things?" Qibo replied: "The East generates Wind; Wind generates Wood; Wood generates Sour taste; Sour nourishes Liver; Liver nourishes Sinews; Sinews nourish Heart. In Heaven it is profound (Xuan); in Humans it is Dao; in Earth it is transformation. Transformation generates the Five Flavors; Dao generates Wisdom; Profoundness generates Spirit; Transformation generates Qi. Spirit in Heaven is Wind; in Earth is Wood; in Body is Sinew; in Qi is Softness; in Zang is Liver. Its nature is warm; its virtue is harmony; its function is movement; its color is Green/Cyan; its transformation is flourishing; its insects are Hairy ones; its administration is dispersal; its command is dissemination; its change is destruction/collapse; its disaster is falling; its flavor is Sour; its emotion is Anger. Anger injures the Liver; Sorrow overcomes Anger; Wind injures the Liver; Dryness overcomes Wind; Sour injures Sinews; Pungent overcomes Sour.
The South generates Heat; Heat generates Fire; Fire generates Bitter taste; Bitter nourishes Heart; Heart nourishes Blood; Blood nourishes Spleen. In Heaven it is Heat; in Earth is Fire; in Body is Vessels; in Qi is rapid breathing; in Zang is Heart. Its nature is Summer-heat; its virtue is manifestation; its function is restlessness; its color is Red; its transformation is lushness; its insects are Feathered ones; its administration is brightness; its command is stifling heat; its change is scorching fire; its disaster is burning; its flavor is Bitter; its emotion is Joy. Joy injures the Heart; Fear overcomes Joy; Heat injures Qi; Cold overcomes Heat; Bitter injures Qi; Salty overcomes Bitter.
The Center generates Moisture; Moisture generates Earth; Earth generates Sweet taste; Sweet nourishes Spleen; Spleen nourishes Flesh; Flesh nourishes Lung. In Heaven it is Moisture; in Earth is Earth; in Body is Flesh; in Qi is fullness; in Zang is Spleen. Its nature is quiet and inclusive; its virtue is moistening; its function is transformation; its color is Yellow; its transformation is abundance; its insects are Naked ones (naked skin); its administration is tranquility; its command is clouds and rain; its change is torrential rain; its disaster is flooding and ulceration; its flavor is Sweet; its emotion is Pensiveness. Pensiveness injures the Spleen; Anger overcomes Pensiveness; Moisture injures Flesh; Wind overcomes Moisture; Sweet injures Spleen; Sour overcomes Sweet.
The West generates Dryness; Dryness generates Metal; Metal generates Pungent taste; Pungent nourishes Lung; Lung nourishes Skin and Hair; Skin and Hair nourish Kidney. In Heaven it is Dryness; in Earth is Metal; in Body is Skin and Hair; in Qi is completion; in Zang is Lung. Its nature is cool; its virtue is clarity; its function is consolidation; its color is White; its transformation is gathering/retraction; its insects are Armored ones (shelled); its administration is strength; its command is fog and dew; its change is severe killing/frost; its disaster is withering foliage; its flavor is Pungent; its emotion is Sorrow/Grief. Sorrow injures the Lung; Joy overcomes Sorrow; Heat injures Skin and Hair; Cold overcomes Heat; Pungent injures Skin and Hair; Bitter overcomes Pungent.
The North generates Cold; Cold generates Water; Water generates Salty taste; Salty nourishes Kidney; Kidney nourishes Marrow; Marrow nourishes Liver. In Heaven it is Cold; in Earth is Water; in Body is Bone; in Qi is hardness; in Zang is Kidney. Its nature is biting cold; its virtue is coldness; its function is storage/sealing; its color is Black; its transformation is solemnity; its insects are Scaly ones; its administration is stillness; its command is storage; its change is freezing; its disaster is hail; its flavor is Salty; its emotion is Fear. Fear injures the Kidney; Pensiveness overcomes Fear; Cold injures Blood; Dryness overcomes Cold; Salty injures Blood; Sweet overcomes Salty. The Five Qi stand in turn, each having precedence. If not in its proper position, it becomes Evil; if in its proper position, it is Correct. The Emperor said: "How are the changes in disease generation?" Qibo replied: "If Qi corresponds, the disease is mild; if not, it is severe." The Emperor said: "How is the Annual Qi?" Qibo replied: "If Qi is in excess, it controls what it normally overcomes and insults what it cannot overcome; if deficient, what normally overcomes it insults and exploits it, and what it normally overcomes also lightly insults it. Insulters may suffer evil themselves; suffering evil due to insulting is due to a lack of fear/respect." The Emperor said: "Good."