之应而后报也，皆观其极而乃发也，木发无时，水随火也。谨候其时，病可
与期，失时反岁，五气不行，生化收藏，政无恒也。帝曰∶水发而雹雪，土发而飘骤，木发而毁折，金发而
清明，火发而曛昧，何气使然？岐伯曰∶气有多少，发有微甚，微者当其气，甚者兼其下，征其下气而见可知
也。帝曰∶善。五气之发，不当位者何也？岐伯曰∶命其差。帝曰∶差有数乎？岐伯曰∶后皆三十度而有奇也。
帝曰∶气至而先后者何？岐伯曰∶运太过则其至先，运不及则其至后，此候之常也。帝曰∶当时而至者何也？
岐伯曰∶非太过非不及，则
至当时，非是者眚也。帝曰∶善。气有非时而化者何也？岐伯曰∶太过者当其时，不及者归其己胜也。帝曰∶
四时之气，至有早晏高下左右，其候何如？岐伯曰∶行有逆顺，至有迟速，故太过者化先天，不及者化后天。
帝曰∶愿闻其行何谓也？岐伯曰∶春气西行，夏气北行，秋气东行，冬气南行。故春气始于下，秋气始于上，
夏气始于中，冬气始于标。春气始于左，秋气始于右，冬气始于后，夏气始于前。此四时正化之常。故至高之
地，冬气常在，至下之地，春气常在，必谨察之。帝曰∶善。
黄帝问曰∶五运六气之应见，六化之正，六变之纪何如？岐伯对曰∶夫六气正纪，有化有变，有胜有复，
有用有病，不同其候，帝欲何乎？帝曰∶愿尽闻之。岐伯曰∶请遂言之。夫气之所至也，厥阴所至
为和平，少阴所至为暄，太阴所至为埃溽，少阳所至为炎暑，阳明所至为清劲，太阳所至为寒 ，
时化之常也。厥阴所至为风府为璺启，少阴所至为火府为舒荣，太阴所至为雨府为员盈，少阳所至为热府
为行出，阳明所至为司杀府为庚苍，太阳所至为寒府为归藏，司化之常也。厥阴所至为生为风摇，少阴所
至为荣为形见，太阴所至为化为云雨，少阳所至为长为番鲜，阳明所至为收为雾露，太阳所至为藏为周
密，气化之常也。厥阴所至
为风生，终为肃；少阴所至为热生，中为寒；太阴所至为湿生，终为注雨；少阳所至为火生，终为蒸溽；
阳明所至为燥生，终为凉；太阳所至为寒生，中为温。德化之常也。厥阴所至为毛化，少阴所至为羽化，
太阴所至为 化，少阳所至为羽化，阳
明所至为介化，太阳所至为鳞化，德化之常也。厥阴所至为生化，少阴所至为荣化，太阴所至为濡化，少阳
所至为茂化，阳明所至为坚化，太阳所至为藏化，布政之常也。厥阴所至为飘怒大凉，少阴所至为大暄寒，
太阴所至为雷霆骤注烈风，少阳所至为飘风燔燎霜凝，阳明所至为散落温，太阳所至为寒雪冰雹白埃，气变
之常也。厥阴所至为挠动为迎随，少阴所至为高明焰为曛，太阴所至为沉阴为白埃为晦暝，少阳所至为光显
为彤云为
曛，阳明所至为烟埃为霜为劲切为凄鸣，太阳所至为刚固为坚芒为立，令行之常也。厥阴所至为里急，少
阴所至为疡胗身热，太阴所至为积饮痞隔，少阳所至为嚏呕为疮疡，阳明所至为浮虚，太阳所至为屈伸
不利，病之常也。厥阴所至为支痛，少阴所至为惊惑恶寒战 谵妄，太阴所至为 满，少阳所至为惊躁瞀昧
暴病，阳明所至为鼽尻阴股膝髀 足病，太阳所至为腰痛，病之常也。厥阴所至为 戾，少阴所至为悲妄衄
，太阴所至为中满霍乱吐下，少阳所至为喉痹耳鸣呕涌，阳明所至为皴揭，太阳所至为寝汗痉，病之常
也。厥阴所至为胁
痛呕泄，少阴所至为语笑，太阴所至为重 肿，少阳所至为暴注 螈暴死，阳明所至为鼽嚏，太阳所至
为流泄禁止，病之常也。凡此十二变者，报德以德，报化以化，报政以政，报令以令，气高则高，气下则下，气
后则后，气前则前，气中则中，气外则外，位之常也。故风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜
则濡泄，甚则水闭 肿，随气所在，以言其变耳。帝曰∶愿闻其用也。岐伯曰∶夫六气之用，各归不胜而为化，
故太阴雨化，施于太阳；太阳寒化，施于少阴；少阴热化，施于阳明；阳明燥化，施于厥阴；厥阴风化，施于
太阴。各命其所在以征之也。帝曰∶
自得其位何如？岐伯曰∶自得其位，常化也。帝曰∶愿闻所在也。岐伯曰∶命其位而方月可知也。
帝曰∶六位之气盈虚何如？岐伯曰∶太少异也，太者之至徐而常，少者暴而亡。帝曰∶天地之气，盈虚
何如？岐伯曰∶天气不足，地气随之，地气不足，天气从之，运居其中而常先也。恶所不胜，归所同和，随
运归从而生其病也。故上胜则天气降而下，下胜则地气迁而上，多少而差其分，微者小差，甚者大差，甚则位
易气交易，则大变生而病作矣。《大要》曰∶甚纪五分，微纪七分，其差可见。此之谓也。帝曰∶善。论言热
无犯热，寒无犯寒。余欲不远寒，不远热奈何？岐伯曰∶悉乎哉问也！发表不远热，攻里不远寒。帝曰∶不发
不攻而犯寒犯热何
如？岐伯曰∶寒热内贼，其病益甚。帝曰∶愿闻无病者何如？岐伯曰∶无者生之，有者甚之。帝曰∶生者
何如？岐伯曰∶不远热则热至，不远寒则寒至，寒至则坚痞腹满，痛急下利之病生矣，热至则身热，吐下霍乱，
痈疽疮疡，瞀郁注下， 螈肿胀，呕鼽衄头痛，骨节变肉痛，血溢血泄，淋 之病生矣。帝曰∶治之奈何？
岐伯曰∶时必顺之，犯者治以胜也。黄帝问曰∶妇人重身，毒之何如？岐伯曰∶有故无殒，亦无殒也。帝曰∶
愿闻其故何谓也？岐伯曰∶大积大聚，其可犯也，衰其太半而止，过者死。帝曰∶善。郁之甚者治之奈何？
岐伯曰∶木郁达之，火郁
发之，土郁夺之，金郁泄之，水郁折之，然调其气，过者折之，以其畏也，所谓泻之。帝曰∶假者何如？
岐伯曰∶有假其气，则无禁也。所谓主气不足，客气胜也。帝曰∶至哉圣人之道！天地大化营运之节，临御
之纪，阴阳之政，寒暑之令，非夫子孰能通之！请藏之灵兰之室，署曰《六元正纪》，非斋戒不敢示，慎传也。
六元正纪大论∶愦（音会） （音蒙） （奴董切）翮（胡革切）痉（巨郢切）
Such responses are followed by retribution, all occurring only after observing the extreme state of the Qi. The outbreak of Wood Qi has no fixed time, while Water Qi follows Fire Qi. By carefully awaiting the proper season, diseases can be predicted; if one deviates from the season and year, the Five Qi will not circulate normally, and the processes of generation, growth, transformation,收 (harvesting), and storage will be abnormal, meaning the administrative patterns lack constancy.
The Yellow Emperor said: When Water Qi erupts, hail and snow occur; when Earth Qi erupts, violent winds and sudden rains occur; when Wood Qi erupts, trees are broken and destroyed; when Metal Qi erupts, the weather is clear and crisp; when Fire Qi erupts, the sky becomes dark and obscure. What Qi causes these phenomena?
Qibo replied: Qi varies in abundance and scarcity, and its outbreaks range from mild to severe. Mild outbreaks correspond only to their own Qi, while severe outbreaks involve the Qi below them. By examining the manifestations of the subordinate Qi, one can know what is happening.
The Yellow Emperor said: Good. Why do the outbreaks of the Five Qi sometimes fail to occur in their proper positions?
Qibo replied: This is due to a discrepancy or delay.
The Yellow Emperor asked: Is there a specific measure for this discrepancy?
Qibo replied: It typically occurs after thirty degrees plus a fraction.
The Yellow Emperor asked: What causes the Qi to arrive early or late?
Qibo replied: If the movement (Yun) is excessive, the Qi arrives early; if deficient, it arrives late. This is the normal pattern of observation.
The Yellow Emperor asked: What accounts for Qi arriving exactly on time?
Qibo replied: When neither excessive nor deficient, the Qi arrives at the appointed time. Otherwise, it is considered a calamity.
The Yellow Emperor said: Good. What causes Qi to transform outside its proper season?
Qibo replied: Excessive movements manifest during their proper season, while deficient movements revert to the season governed by the element that overcomes them.
The Yellow Emperor asked: Regarding the Qi of the four seasons, which may arrive early or late, high or low, left or right, how should they be observed?
Qibo replied: Their movement involves opposition and compliance, and their arrival involves speed and slowness. Therefore, excessive movements transform prior to the heavenly timing (xiantian), while deficient movements transform posterior to the heavenly timing (houtian).
The Yellow Emperor said: I wish to hear what is meant by "movement."
Qibo replied: Spring Qi moves westward, Summer Qi moves northward, Autumn Qi moves eastward, and Winter Qi moves southward. Thus, Spring Qi begins from below, Autumn Qi begins from above, Summer Qi begins from the center, and Winter Qi begins from the periphery/biao. Spring Qi begins on the left, Autumn Qi begins on the right, Winter Qi begins at the back, and Summer Qi begins at the front. These are the constants of the four seasons' normal transformations. In places of extreme height, Winter Qi prevails constantly; in places of extreme depth, Spring Qi prevails constantly. One must carefully observe these conditions.
The Yellow Emperor said: Good.
The Yellow Emperor asked: How do the responses and manifestations of the Five Movements and Six Qi appear? What are the regularities of the Six Transformations and the records of the Six Variations?
Qibo answered: In the regular records of the Six Qi, there are transformations, variations, overcoming and retaliation, applications, and diseases. The manifestations differ. Which aspect does Your Majesty wish to inquire about?
The Yellow Emperor said: I wish to hear everything.
Qibo said: Please allow me to explain. Wherever Qi arrives:
- At Jueyin, it manifests as peace and harmony.
- At Shaoyin, it manifests as warmth.
- At Taiyin, it manifests as humid mist and dust.
- At Shaoyang, it manifests as intense heat and summer heat.
- At Yangming, it manifests as coolness and crispness.
- At Taiyang, it manifests as cold.
These are the constants of seasonal transformation.
- At Jueyin, it is the Treasury of Wind, manifesting as cracking and opening.
- At Shaoyin, it is the Treasury of Fire, manifesting as expansion and flourishing.
- At Taiyin, it is the Treasury of Rain, manifesting as fullness and abundance.
- At Shaoyang, it is the Treasury of Heat, manifesting as emergence and growth.
- At Yangming, it is the Treasury of Killing, manifesting as rigidity and paleness.
- At Taiyang, it is the Treasury of Cold, manifesting as return and storage.
These are the constants of governing transformation.
- At Jueyin, it generates life, manifesting as wind shaking.
- At Shaoyin, it flourishes, manifesting as visible forms.
- At Taiyin, it transforms, manifesting as clouds and rain.
- At Shaoyang, it grows, manifesting as lushness and freshness.
- At Yangming, it harvests, manifesting as fog and dew.
- At Taiyang, it stores, manifesting as completeness and secrecy.
These are the constants of Qi transformation.
- At Jueyin, Wind generates, ultimately leading to肃 (solemnity/crispness).
- At Shaoyin, Heat generates, with Cold intermixed.
- At Taiyin, Dampness generates, ultimately leading to pouring rain.
- At Shaoyang, Fire generates, ultimately leading to steaming humidity.
- At Yangming, Dryness generates, ultimately leading to coolness.
- At Taiyang, Cold generates, with Warmth intermixed.
These are the constants of Virtue and Transformation.
- At Jueyin, it governs the transformation of hairy animals.
- At Shaoyin, it governs the transformation of feathered animals.
- At Taiyin, it governs the transformation of naked animals (humans).
- At Shaoyang, it governs the transformation of feathered animals.
- At Yangming, it governs the transformation of shelled animals.
- At Taiyang, it governs the transformation of scaled animals.
These are the constants of Virtue and Transformation.
- At Jueyin, it governs birth and generation.
- At Shaoyin, it governs flourishing and nourishment.
- At Taiyin, it governs moistening.
- At Shaoyang, it governs lush growth.
- At Yangming, it governs hardening.
- At Taiyang, it governs storing.
These are the constants of administering political functions.
- At Jueyin, it manifests as turbulent anger and great coolness.
- At Shaoyin, it manifests as great warmth alternating with cold.
- At Taiyin, it manifests as thunder, sudden heavy rain, and fierce winds.
- At Shaoyang, it manifests as whirlwinds, burning fires, and frost condensation.
- At Yangming, it manifests as scattering and warmth.
- At Taiyang, it manifests as cold snow, hail, and white dust.
These are the constants of Qi variation.
- At Jueyin, it manifests as trembling and following along.
- At Shaoyin, it manifests as brightness, flames, and dusk-like obscurity.
- At Taiyin, it manifests as deep yin, white dust, and darkness.
- At Shaoyang, it manifests as luminosity, red clouds, and dusk-like obscurity.
- At Yangming, it manifests as smoke and dust, frost, sharpness, and mournful sounds.
- At Taiyang, it manifests as solidity, hardness, and standing firm.
These are the constants of issuing orders.
- At Jueyin, it manifests as internal tension, flank pain, vomiting, and diarrhea.
- At Shaoyin, it manifests as sores, rashes, and body heat.
- At Taiyin, it manifests as fluid accumulation, stagnation, and obstruction.
- At Shaoyang, it manifests as sneezing, vomiting, and sores/ulcers.
- At Yangming, it manifests as floating emptiness.
- At Taiyang, it manifests as difficulty in flexion and extension.
These are the constants of disease.
- At Jueyin, it manifests as branch pain.
- At Shaoyin, it manifests as fright, confusion, aversion to cold, tremors, delirium, and妄 (wild speech).
- At Taiyin, it manifests as abdominal fullness.
- At Shaoyang, it manifests as fright, restlessness, visual obscuration, and sudden illness.
- At Yangming, it manifests as nasal congestion, and diseases of the buttocks, yin, thighs, knees, hips, and feet.
- At Taiyang, it manifests as lower back pain.
These are the constants of disease.
- At Jueyin, it manifests as pestilential Qi.
- At Shaoyin, it manifests as sorrow, delirium, and epistaxis.
- At Taiyin, it manifests as central fullness, cholera-like disorder, vomiting, and diarrhea.
- At Shaoyang, it manifests as throat obstruction, tinnitus, and surging vomiting.
- At Yangming, it manifests as skin cracking and peeling.
- At Taiyang, it manifests as night sweats and spasms.
These are the constants of disease.
- At Jueyin, it manifests as flank pain, vomiting, and diarrhea.
- At Shaoyin, it manifests as inappropriate speech and laughter.
- At Taiyin, it manifests as heavy edema.
- At Shaoyang, it manifests as sudden violent diarrhea, convulsions, and sudden death.
- At Yangming, it manifests as nasal congestion and sneezing.
- At Taiyang, it manifests as uncontrolled discharge or retention of urine/feces.
These are the constants of disease.
All these twelve variations respond to virtue with virtue, to transformation with transformation, to administration with administration, and to order with order. High Qi results in high pathology, low Qi in low pathology, rear Qi in rear pathology, front Qi in front pathology, central Qi in central pathology, and external Qi in external pathology. This is the constant of position. Therefore, excess Wind causes movement/trembling; excess Heat causes swelling; excess Dryness causes dryness; excess Cold causes edema; excess Dampness causes loose stools. In severe cases, water metabolism stops and swelling occurs. These changes follow the location of the Qi.
The Yellow Emperor said: I wish to hear about their application.
Qibo replied: The application of the Six Qi each returns to that which it cannot overcome to generate transformation. Thus, Taiyin's Rain Transformation applies to Taiyang; Taiyang's Cold Transformation applies to Shaoyin; Shaoyin's Heat Transformation applies to Yangming; Yangming's Dryness Transformation applies to Jueyin; Jueyin's Wind Transformation applies to Taiyin. One assigns their respective locations to verify this.
The Yellow Emperor asked: What happens when each obtains its own position?
Qibo replied: Obtaining its own position constitutes the normal transformation.
The Yellow Emperor asked: I wish to know their locations.
Qibo replied: By determining their positions, the months can be known.
The Yellow Emperor asked: How are the fullness and emptiness of the Qi in the six positions?
Qibo replied: There is a difference between Tai (Excessive/Great) and Shao (Deficient/Lesser). The arrival of Tai is slow and enduring, while the arrival of Shao is sudden and fleeting.
The Yellow Emperor asked: How are the fullness and emptiness of Heaven and Earth Qi?
Qibo replied: When Heaven Qi is insufficient, Earth Qi follows to supplement it; when Earth Qi is insufficient, Heaven Qi follows to supplement it. Movement resides in the middle and often precedes. It dislikes that which it cannot overcome and aligns with that which harmonizes with it. Diseases arise following the movement's alignment. Therefore, if the upper wins, Heaven Qi descends; if the lower wins, Earth Qi ascends. There are differences in degree: minor discrepancies are small, major discrepancies are large. If severe, positions change and Qi exchanges, leading to great variations and the onset of disease. The *Da Yao* states: Severe discrepancies are five parts, minor discrepancies are seven parts; their differences are visible. This is what is meant.
The Yellow Emperor said: Good. Medical texts say: Do not offend Heat in hot seasons, do not offend Cold in cold seasons. I wish to not stay far from Cold herbs, nor stay far from Heat herbs. How should this be handled?
Qibo replied: Excellent question! For releasing the exterior, do not stay far from Heat herbs; for attacking the interior, do not stay far from Cold herbs.
The Yellow Emperor asked: What if one neither releases the exterior nor attacks the interior, but offends Cold and Heat?
Qibo replied: Cold and Heat will become internal thieves, and the disease will worsen.
The Yellow Emperor asked: What happens to those without disease?
Qibo replied: Disease will be generated in the healthy, and existing disease will be exacerbated.
The Yellow Emperor asked: How is disease generated?
Qibo replied: Not staying far from Heat leads to Heat arrival; not staying far from Cold leads to Cold arrival. Cold arrival causes hard masses, abdominal fullness, acute pain, and diarrhea. Heat arrival causes body heat, vomiting, cholera, carbuncles, sores, mental confusion and depression, profuse diarrhea, convulsions, swelling, vomiting, nasal congestion, epistaxis, headache, bone joint deformities, muscle pain, hemorrhage, bloody diarrhea, and strangury.
The Yellow Emperor asked: How to treat this?
Qibo replied: One must conform to the season. Those who offend the禁忌 (taboos) should be treated with methods that overcome the pathogenic factor.
The Yellow Emperor asked: Regarding pregnant women, what happens if toxic drugs are used?
Qibo replied: If there is a pathological cause (disease), the mother will not be harmed, nor will the fetus.
The Yellow Emperor asked: I wish to understand the reason. What does this mean?
Qibo replied: In cases of massive accumulation and聚 (masses), harsh drugs may be used, but one should stop when the disease has diminished by more than half. Going beyond this limit leads to death.
The Yellow Emperor said: Good. How should severe stagnation be treated?
Qibo replied: For Wood stagnation, promote its flow; for Fire stagnation, vent it; for Earth stagnation, purge it; for Metal stagnation, drain it; for Water stagnation, control it. However, one must regulate the Qi. For excess, reduce it using what it fears; this is called purgation.
The Yellow Emperor asked: What about false manifestations?
Qibo replied: If there is a borrowed Qi (false presentation), there are no prohibitions. This refers to situations where the Host Qi is deficient and the Guest Qi is excessive.
The Yellow Emperor said: Truly profound is the Way of the Sages! The rhythms of the great transformation of Heaven and Earth, the records of governance, the politics of Yin and Yang, and the commands of Cold and Heat—who else but you could comprehend them? I shall store this in the Linglan Chamber, title it *Liuyuan Zhengji*, and dare not show it unless fasting and purified. It must be transmitted with caution.
*Liuyuan Zhengji Dalun*: Kui (sound hui), Luan (sound meng), [missing character] (nu dong qie), He (hu ge qie), Jing (ju ying qie).