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。
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 之胜，则不时有埃昏大雨之复。
土不及，四维有埃云润泽之化，则春有鸣条鼓拆之政，四维发振拉飘腾之变，则秋有肃杀霖霪之复。
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，则秋有冰雹霜雪之复。
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。
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，气之常也。故曰∶天地之
变化，神明为之纪，阴阳之往复，寒暑彰其兆，此之谓也。（气交变大论）
帝曰∶夫子之言岁候太过不及，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？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。帝曰∶其应奈何？岐伯曰∶各从其气化也。（如岁星之化，以风应之；荧惑之化，以热
应之之类是也。）
帝曰∶其行之徐疾逆顺何如？岐伯曰∶以道留久，逆守而小，是谓省下。（以道谓顺行，留久谓过应留
之日数也。省下，察天下人主之善恶也。）以道而去，去而速来，曲而过之，是谓省遗过也。（已去复来，
逆行而速，委曲经过，是谓遗其过而省察之。）久留而环，或离或附，是谓议灾，与其德也。（如环之绕，
盘旋不去也。火议罪，金议杀，木水土议德也。）应近则小，应远则大。（近谓犯星犹在，远谓
犯星去久，大小谓祸福之应。）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，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。岁运太过，则运星北越。（北越，谓背而行也。）运气相得，则各行以
道，（无克伐之嫌，故守常而各行于中道也。）故岁运太过，则畏星失色而兼其母，（如木太过则土星
色赤也。）不及则色兼其所不胜，（如木不及则木星色白也。天气制胜已，地气制己胜，天制色，地制形，
色兼其所不胜则制胜己之谓也。）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。（五星所至之时，王相为盛，囚死为衰。东行凌犯为顺，灾轻；西行凌犯为逆，灾重也。）
留守有多少。（留守日多则灾深，留守日少则灾浅。）形见有善恶，（星喜润，则为见善，星怒躁，忧丧
则为见恶）。宿属有胜负，征应有吉凶矣。（二十八宿十二辰有相克相生之胜负，则吉凶亦异，故五星
凌犯遇宿属克制，则灾不成。）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。（光色圆明，不盈不缩，怡然莹然，人见之而喜，星之喜也。光色勃然临人，
芒彩满溢，人见之畏星之怒也。光色微 ，乍明乍暗，星之忧也。光色迥然，不彰不莹，不与众同，
星之丧也。泽，洪润也。燥，枯燥也。气交变大论）
When Wood Qi is deficient, if there is the transformation of wind rustling through branches and smooth airflow in spring, then there will be the administration of fog, dew, and coolness in autumn. If there is the overcoming of desolation and cruelty in spring, then there will be the retaliation of blazing heat and scorching sun in summer.
When Fire Qi is deficient, if there is the transformation of bright illumination and manifest radiance in summer, then there will be the administration of solemn frost and cold in winter. If there is the overcoming of desolation and condensation in summer, then there will be the retaliation of dusty haze and heavy rain at irregular times.
When Earth Qi is deficient, if there is the transformation of dust clouds and moistening nourishment during the four seasonal transitions (the last month of each season), then there will be the administration of wind rustling through branches and earth cracking open in spring. If there are changes of shaking, tearing, and swirling winds during the four seasonal transitions, then there will be the retaliation of austere killing energy and continuous excessive rain in autumn.
When Metal Qi is deficient, if there is the command of bright illumination and stifling muggy heat in summer, then there will be the response of strict condensation and orderly solemnity in winter. If there are changes of scorching heat and raging fire in summer, then there will be the retaliation of hail, frost, and snow in autumn.
When Water Qi is deficient, if there is the transformation of rapid flow, moistening, and dust clouds during the four seasonal transitions, then there will be the response of gentle wind and generating vitality at irregular times. If there are changes of dusty haze and sudden pouring rain during the four seasonal transitions, then there will be the retaliation of swirling winds and violent shaking at irregular times.
The administration of the Five Movements (Wu Yun) is like a balance beam and weight; what is high is suppressed, what is low is lifted, normal transformations are responded to, and abnormal changes are retaliated against. This is the constant law of Qi. Therefore it is said: The changes between Heaven and Earth have the Divine Spirit as their guide; the recurrence of Yin and Yang reveals its signs through cold and heat. This is what is meant. (From *Suwen: Treatise on the Great Variation of Qi Intersection*)
The Yellow Emperor said: You spoke of the annual climate being excessive or deficient, corresponding above to the Five Planets. Now, regarding virtue, transformation, administration, commands, disasters, and anomalies, these do not occur constantly but arise suddenly. Do they also cause corresponding changes? Qibo said: The planets follow the Way of Heaven and thus do not act recklessly; there is no change that does not correspond. Sudden movements are due to the intersecting variations of Qi, and they do not provoke corresponding planetary responses. Therefore it is said: There is correspondence with constancy, but not with suddenness. This is what is meant.
The Yellow Emperor said: How does this correspondence work? Qibo said: Each follows its own Qi transformation. For example, the transformation of the Year Star (Jupiter/Suisxing) corresponds with Wind; the transformation of the Flaming Star (Mars/Yingshuoxing) corresponds with Heat, and so forth.
The Yellow Emperor said: What are the speeds and directions (retrograde/progressive) of their movement? Qibo said: If a planet stays long along its orbit, moves retrogradely, holds its position, and appears small, this is called "Xia Sheng" (Inspecting the Subordinates). "Along the path" refers to direct motion; "staying long" refers to exceeding the number of days it should remain. "Inspecting the Subordinates" means observing the good and evil deeds of the rulers under Heaven. If a planet leaves along its path, returns quickly after leaving, and passes by curving, this is called "Sheng Yi Guo" (Inspecting Omitted Faults). Returning after having left, moving retrogradely and quickly, passing by obliquely, means inspecting faults that were previously overlooked. If a planet stays for a long time and circles around, sometimes separating and sometimes attaching, this is called "Yi Zai Yu Qi De" (Deliberating Disaster and Virtue). Like a ring encircling, spinning without departing. The Fire Star deliberates crimes, the Metal Star deliberates executions, while Wood, Water, and Earth Stars deliberate virtues. When the star is near, the effect is small; when far, the effect is large. "Near" means the offending star is still close; "far" means the offending star has been gone for a long time. "Small and large" refer to the magnitude of the disaster or blessing. If the light is large and twice the usual size, the transformation is intense; if twice the usual size, the disaster arrives immediately. If the light is small and half the usual size, the transformation is diminished; if half the usual size again (one-quarter total), this is called "Lin Shi" (Approaching Inspection). It inspects human faults and virtues. Those with virtue receive blessings; those with faults receive punishment. Thus, when an image appears, if it is high and far, it looks small; if low and near, it looks large. Therefore, large images mean anger or joy are near; small images mean disaster or fortune are distant. When the Annual Movement is excessive, the Movement Star moves northward ("Bei Yue", meaning moving against the course). When the Movement Qi and Transformation Qi are harmonious (without mutual overcoming), each follows its own path (no suspicion of overcoming, so they maintain the norm and move along the central path). Therefore, when the Annual Movement is excessive, the Feared Star (the star overcome by the excessive element) changes color and assumes the color of its mother element (e.g., if Wood is excessive, the Earth Star turns red). When deficient, the color assumes that of the element it cannot overcome (e.g., if Wood is deficient, the Wood Star turns white). Heavenly Qi controls the Qi it overcomes; Earthly Qi controls what it overcomes. Heaven controls Color, Earth controls Form. If the color assumes that of the element it cannot overcome, it signifies the controlling of the element that controls itself.
The Yellow Emperor said: How do the disasters respond? Qibo said: They also follow their respective transformations. Thus, when the time arrives, there is distinction between flourishing and declining; when infringing, there is distinction between compliant and rebellious. (At the time the Five Planets arrive, Wang and Xiang phases are flourishing, while Qiu and Si phases are declining. Infringing while moving east is compliant, resulting in light disaster; infringing while moving west is rebellious, resulting in heavy disaster.) The duration of staying varies. (More days of staying mean deeper disaster; fewer days mean shallower disaster.) The appearance of the form has good and bad aspects. (Stars that appear moist and lustrous indicate good omens; stars that appear angry and agitated, indicating sorrow and mourning, indicate bad omens.) The belonging to specific mansions involves victory and defeat, leading to auspicious or inauspicious responses. (The Twenty-Eight Mansions and Twelve Earthly Branches have mutual generation and overcoming relationships determining victory and defeat, so the omens differ. Thus, when the Five Planets infringe upon a mansion that controls them, the disaster does not materialize.)
The Yellow Emperor said: What constitutes good and bad? Qibo said: There is Joy, Anger, Sorrow, Mourning, Moisture, and Dryness. These are the constants of stellar images and must be carefully observed. (Round and bright light, neither overflowing nor shrunk, serene and luminous, causing people to feel joy, is the Star's Joy. Bright and imposing light, overflowing brilliance, causing people to feel fear, is the Star's Anger. Dim and obscure light, flickering between bright and dark, is the Star's Sorrow. Distinctly different light, neither manifest nor luminous, unlike other stars, is the Star's Mourning. "Moisture" refers to abundant dampness. "Dryness" refers to arid dryness. From *Suwen: Treatise on the Great Variation of Qi Intersection*)