四肢 愤胪胀，疡痱呕逆，螈 骨痛，节乃有动。注下温疟，腹中暴痛，血溢流注，精液乃少。
目赤心热，甚则瞀闷懊 ，善暴死。刻终大温，汗濡玄府，其乃发也，其气四。动复刚静，阳
极反阴，湿令乃化乃成。华发水凝，山川冰雪，焰阳午泽，怫之先兆也。
火气炎灼而热，故火郁之发，太虚如火曛而翳。日月之大明不彰，其时炎火行，大暑至，山泽之间
如燔如燎。山泽燔燎，则材木之在山泽者，津汁外流。上天下地犹广厦也。火发烟腾。故广厦腾
烟而土块之在广厦者，如霜卤之外浮矣。止水乃减，水因热涸也。蔓草焦黄，火烈如焚也。惑，眩乱也。火
亢地赤，民心不宁。眩乱之言，见于风俗。故风行惑言而湿化乃后。后，愆期也。火热伤气，故民病少气，
火气外越，故疮疡痈肿。湿化乃后，则湿气内逆，湿气内逆，湿气内逆则胁腹胸背，面首四肢 愤胪胀。
火湿之气，郁于内外，则疡痱呕逆。火风之气，淫于内外，则螈 骨痛。节乃有动，火气下行，则注下。
火气流经则温疟。火流中土则腹中暴痛。火动也血则血溢流注。火耗其精则精液乃少。精血皆胸则目
赤心热，甚则心气自病，郁闷懊 则善暴死，此火亢湿逆，风火并行而有如是之病也。火气欲发，则刻终大温。
一气主六十日八十七刻半。如火欲发于四气，则三气之刻数将终。即有大温之气，敷布于外，若汗濡玄府，此
其火郁乃发之候也。四之气少阳相火。故其气四，原其火郁之时，火性至动，归复则静。复犹伏也。动复则
静，乃阳极反阴之义。阳极反阴则湿令乃化乃成。湿令化成，则光华欲发而水凝之，山川呈色而冰雪之。
焰阳之火，归于午泽，此火气怫郁之先兆。惟其郁之，是以发之。
有怫之应而后报也，皆观其报而乃发也。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。
总结上文郁发之意。言当谨候其时也。报犹发也。上文云，怫之先兆，乃有怫之应而后发也。皆观其
郁之极而乃发也。上文火郁发于四气，金郁发于五气，适当其时。木气无常，则木发无时也。又土湿发于四
气之火，水之郁复发于二火前后，是水随火也。故当谨候其郁发之时。则民病可与相期。若失时反岁，五
气不行，则生化收藏之政，无有恒也。是必谨候其时，庶民病可期而生化收藏有恒政矣。
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？
举上文郁发太过之气，问何气使然。
岐伯曰∶气有多少，发有微甚，微者当其气，甚者兼其下。微其下气而见可知也。
见，如字。多，太过也。少，不及也。五运之气，有太过不及，则其发也，有微有甚。微者当其气，
得其本位之气也。甚者兼其下，兼得下时之气也。兼下者，时未至而气先至也。故微其下气
而见于气交之先，则微甚可知也。
帝曰∶善。五气之发不当位者何也？
土金水木火五气之发，有愆期而不当位者，何也？
岐伯曰∶命其差。
差，不及也。运气失郁后复，故令其差。命，命也。先郁，故令其差也。
帝曰∶差有数乎？
数。如字。不及而差，有度数乎？
岐伯曰∶后皆三十度而有奇也。
奇，音箕。后，不及也。一岁三百六十五度。三十度而有奇，约一月也。
帝曰∶气至而先后者何？
非郁复之气，气至而先后者何？
帝伯曰∶运太过则其至先。运不及则其至后，此候之常也。
运气太过，其至先，运气不及，其至后。上文六十岁中，言之详矣。此乃候之常也。
帝曰∶当时而至者何也？
不先不后，谓之当时。
岐伯曰∶非太遇，非不及，则至当时。非是者眚也。
至当其时，谓之平气，非是者眚也。亦候之常也。
帝曰∶善。气有非时而化者，何也？
非时而化，非其时而化其气也。上文论运气之太遇不及。此举时气之非时以问。
岐伯曰∶太遇者，当其时，不及者，归其已胜也。
太过者当其时，如春温夏热，秋凉冬寒，至不愆期也。不及者
归其已胜，如春时雨湿，木胜土也。冬时温热，水胜火也。皆归其已胜之气也。
帝曰∶四时之气，至有蚤晏。高下左右，其候何如？
春夏秋冬四时之气，积候而成，而气至有早晚。如西北地高，气至晏，东南地下，气
至早，东南居左，气至早，西北居右，气至晏。早晏高下左右，其候何知。
岐伯曰∶行有逆顺，至有迟速，故太过者，化先天，不及者，化后天。
迟，犹晏也。速，犹早也。气行有逆顺。则至因有迟速，顺行则速，速主太过，故太过者，气化
先天时而至；逆行则迟，迟主不及，故不及者，气化后天时而至。知行之逆顺，至之迟速，则知高下左
右之早晏矣。
帝曰∶愿闻其行，何谓也？
其行有逆顺，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。
春气发于冬，故春气从东西行。夏气发于南，故夏气从南北行。秋气发于西，故秋气从西东行。冬气
发于北。故冬气从北南行。此四时之应于四方也。春气自下而升，故春气始于下，秋气从上而降。故秋气始
于上，夏火之气从中而布于外。故夏气始于中。冬藏之气，从表而归于内，故冬气始于标。标犹表也。此四
时之应于上下内外也。又四方之位，左东右西，前南后北。故春气始于左，秋气始于右，冬气始于后，夏
气始于前，此四时之应于左右前后也。凡此皆四时正化之常。如是而行则顺，不如是则逆。故西北至高之地，
冬气常在而多寒。东南至下之地。春气常在而多温，必谨察之，而四方之高下左右，逆顺迟速，从可知矣。
帝曰∶善，五运六气之应见。六化之正，六变之纪，何如？
帝曰∶善下旧本误有“黄帝问曰”四字，今删去。运气相应，微见于外，
其中更有化变之正纪，帝故问之。
岐伯曰∶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？
旧本岐伯下误有对字，今删去。五运合六气，有化有变，有胜
有复，有用有病，不同其候。皆六气之正纪，帝欲何问。
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，少阴所至为炎暑，阳明所至为清劲，太阳所至为寒雾。时化之常也。
夫六气之所也，厥阴为风，主初之气，故厥阴所至为和平。和平，舒迟也。少阴为热，主二之气，故
少阴所至为暄，暄，温热也。太阴为湿，主三之气，故太阴所至为埃溽，埃，犹土也，溽，湿热
也。少阳为火，主四之气，故少阳所至，为炎暑，炎暑，火气也。阳明为清，主五之气，故阳明所至，为
清劲，秋末冬初，清且劲也。太阳为寒，主终之气，故太阳所至为寒 ，寒 ，结为霜雪也。比
六时气化之常也。
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。
璺，音向。藏，如字，余同。上文言时化，化之征于时也。此言司化，化之主乎内也。厥阴主风
故厥明所至为风府，为璺启。璺，剖也，启，开也。少阴主火，故少阴所至为火府，为舒荣。舒，舒
展也。荣，荣华也。太阴主湿，故太阴所至为雨府，为员盈。员，周也，盈，满也。少阳主热，故少阳所至为
热府，为行出。行出，见于外也。阳明主收，故阳明所至为司杀府，为庚苍。庚，更也，苍，老也。太
阳主寒，故太阳所至为寒府，为归藏。归藏，内归藏密也。此六气司化之常也。
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，为蕃鲜。阳明所至为收，为雾露。太阳所至为藏，为周密，气化之常也。
此言气化，化之有其气也。厥阴为春，故厥阴所至为生，为风摇。风摇，风之摇动也。少阴主初春，
故少阴所至为荣，为形见。形见，形之现于外也。太阴主长夏，故太阴所至为化，为云雨。云雨，湿化也。
少阳主初秋，故少阳所至为长，为蕃鲜。蕃，盛也，鲜，艳也。阳明主深秋，故阳明所至为收，为雾露。雾
露清寒也。太阳主冬，故太阳所至为藏，为周密。周密，周致深密也。此六气气化之常也。
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。太阳所致为寒生，中为温，德化之常也。
此言德化，化之有其德也。生，犹本也。终，犹极也。厥阴之
气本于风，故所至为风生，终则为肃。肃，清肃也。少阴之气本于热，故所至为热生，中则为寒。寒，少
阴之标阴也。太阴之气本于湿，故所至为湿生，终为注雨。注雨，湿之淫溢也。少阳之气本于
火，故所至为火生，终为蒸溽。蒸溽，热极汗流也。阳明之气本于燥，故所至为燥生，终为凉。凉，金之清
切也。太阳之气本于寒，故所至为寒生，中为温。温，太阳之标阳也。少阴太阳兼禀水火阴阳之气，故不曰
终而曰中。此六气始终，为六气德化之常也。
厥阴所至为毛化，少阴所至为羽化，太阴所至为保化；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。
此亦言德化之常而有万物生成之德也，毛虫属木，故厥阴所至为毛化。羽虫属火，故少阴少阳所至皆
为羽化。 虫属土，故太阴所至为 化。介虫属金，故阳明所至为介化，鳞虫属水，故太阳所
至为鳞化，此诸虫孕育，为六气德化之常也。
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。
此言六气之化而为布政之常也。上文云，厥阴所至为生，故厥阴所至为生化，少阴所至为荣，故少阴
为荣化。太阴所至为云雨，故太阴为濡化。少阳所至为蕃鲜，故少阳为茂化。阳明所至为收，
故阳明为坚化。太阳所至为藏，故太阳为藏化。此六气之化而为布政之常，承上文已悉之意而复言之，以明
时化司化气化德化。皆为布政之常，而六气之应见，以为六化之正者有如此。
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。
上文皆言六气之正，此下言六气之变，首言气变之常，次言令行之常，又次皆言病之常，意谓气变
令行，发为民病。以为六变之纪也。飘怒者，风之变，大凉则金气乘之，故厥阴所至为飘怒、大
凉。大暄者，火之甚。寒则水气乘之，故少阴所至为大暄。寒、雷霆骤注者十之变。烈风则木气乘之，故
太阴所至为雷霆骤注烈风，
飘风燔燎者，风火交炽。霜凝，则金水之气乘之，故少阳所至为飘风燔燎。霜凝散落者，金之肃杀。温则
火气乘之，故阳明所至，为散落，温。寒雪冰雹者，水之变。白埃则土气乘之，故太阳所至为
寒雪冰雹、白埃。此六气不得其平，制胜相加为气变也。
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。
此举六气令行之常，以证上文气变之意。挠动迎随，风之性也，故厥阴为挠动，为迎随。高明焰曛，火
之发也，故少阴为高明焰，为曛。沉阴白埃晦暝，土之湿也。太阴为沉阴，为白埃，为晦
暝。光显彤云曛，火之色也，故少阳为光显，为彤云，为曛。烟埃，金之燥也。霜，金之寒也。劲切，金之
坚也。凄鸣，金之肃也。故阳明为烟埃，为霜，为劲切，为凄鸣。刚固，寒之操也。坚芒，水之贞也。刚
固坚芒所以立也。故太阳为刚固，为坚芒，为立。此六气之立，行于四时，而为令行之常，不同于上文之气变也。
厥阴所至为里急。少阴所至为疡疹身热。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。
里急，厥阴肝气内逆也。疡疹身热，少阴火气有余也。积饮痞隔，太阴土气不输也。嚏呕疮疡，少阳
初阳不升，风火交炽也。浮虚，阳明金气不固，外浮内虚也。屈伸不利，太阳寒气内逆，不得
标阳之化也。此六气发病之常也。
厥阴所至为支痛。少阴所至为惊惑。恶寒战栗， 妄。太阴所
至为 满。少阳能至为惊躁瞀昧、暴病。阳明所至为鼽，尻阴股膝
髀 足病。太阳所至为腰病。病之常也。
恶去声，下同。昧昧之昧，旧本讹味，今改。厥阴包络之脉，不能从胸走手，则支痛，少阴心气
The four limbs become swollen and distended; sores, ulcers, apoplexy (stroke), vomiting, and regurgitation occur; convulsions (spasms) and bone pain arise, with joint movements. Diarrhea occurs, along with warm malaria (a type of malaria characterized by high fever), sudden abdominal pain, hemorrhage with blood flowing into collaterals, and a decrease in essence and fluid.
Eyes are red, the heart is hot; severely, there is mental confusion, chest oppression, and inner restlessness, leading to a tendency for sudden death. At the end of the fourth period, the climate becomes significantly warm, sweat moistens the pores (sweat glands), which is the sign of the release of stagnant fire. The qi acts in the fourth period. Movement returns to stillness; when yang reaches its extreme, it reverses to yin. The damp command then transforms and forms. Flowers wither, water freezes; mountains and rivers are covered with ice and snow. The blazing sun shines on midday marshes; this is the omen of stagnant fire.
Fire qi blazes and generates heat, so when fire stagnation erupts, the great void appears smoky and obscured like a haze. The great brightness of the sun and moon is not manifest. During this time, fiery heat prevails, and severe summer heat arrives; between mountains and marshes, it is like burning and blazing. When mountains and marshes burn and blaze, the moisture and juice of trees growing there flow outward. Heaven above and earth below are like a large mansion. Fire erupts and smoke rises. Thus, in a large mansion, smoke rises, and soil blocks within it float out like salt frost. Stillwater decreases because it dries up due to heat. Creeping grass turns scorched yellow because the fire is fierce like burning. "Huo" refers to dizziness and confusion. Fire is hyperactive, the earth is red, and people's hearts are unsettled. Words of confusion appear in customs. Therefore, wind spreads confusing words, and the transformation of dampness follows later. "Later" means delayed beyond the proper time. Fiery heat damages qi, so people suffer from shortness of breath. Fire qi moves outward, causing sores, ulcers, and carbuncles. Since the transformation of dampness is delayed, dampness rebels inward. When dampness rebels inward, the hypochondrium, abdomen, chest, back, face, head, and four limbs become swollen and distended.
When fire and damp qi stagnate internally and externally, sores, apoplexy, vomiting, and regurgitation occur. When fire and wind qi overflow internally and externally, convulsions and bone pain occur. Joint movement indicates fire qi moving downward, leading to diarrhea. Fire qi flowing through meridians causes warm malaria. Fire qi entering the central earth causes sudden abdominal pain. Fire agitating blood causes hemorrhage and flow into collaterals. Fire consuming essence leads to a shortage of essence and fluids. Deficiency of essence and blood causes red eyes and heart heat; severely, heart qi itself becomes diseased, leading to depression, inner restlessness, and a tendency for sudden death. This is because fire is hyperactive, dampness rebels, and wind and fire move together, causing such diseases. When fire qi desires to erupt, the climate becomes significantly warm at the end of the period. One qi governs 60 days and 87.5 ke (ancient time units). If fire desires to erupt in the fourth qi, the ke count of the previous three qis will be ending. There will be significant warm qi spreading outward, like sweat moistening the pores; this is the sign of fire stagnation erupting. The fourth qi is Shaoyang Ministerial Fire. Thus, its qi acts in the fourth period. Investigating the time of fire stagnation, fire nature is extremely active; returning implies stillness. "Fu" (return/revert) is like "hidden." Movement reverting to stillness is the meaning of yang reaching its extreme and reversing to yin. When yang reaches its extreme and reverses to yin, the damp command transforms and forms. When damp command transforms and forms, brilliance desires to emerge but is frozen by water; mountains and rivers show color and are covered with ice and snow. Blazing fire returns to the midday marsh; this is the precursor sign of fire qi stagnation. Because it is stagnant, it erupts.
There is an response to stagnation before there is a retaliatory eruption. All observe the retaliation before it erupts. Wood eruption has no fixed time because water follows fire. One must carefully await its timing; then the disease can be predicted. If one misses the time and contradicts the year, the five qi do not move, and the administration of growth, transformation, storage, and collection has no constancy.
This summarizes the meaning of stagnation and eruption mentioned above. It says one must carefully await the timing. "Bao" (retaliation/response) is similar to "fa" (eruption/release). The text above says, "the omen of stagnation," meaning there is a response to stagnation before eruption. All observe when stagnation reaches its extreme before erupting. Above, fire stagnation erupts in the fourth qi, metal stagnation erupts in the fifth qi, which is appropriate to their times. Wood qi is irregular, so wood eruption has no fixed time. Additionally, earth dampness erupts in the fire of the fourth qi, and water stagnation re-erupts before and after the two fires; thus, water follows fire. Therefore, one must carefully await the time of stagnation and eruption. Then people's diseases can be anticipated. If one misses the time and contradicts the year, and the five qi do not move, then the administration of growth, transformation, storage, and collection will have no constancy. One must carefully await the timing, so that people's diseases can be anticipated, and the administration of growth, transformation, storage, and collection will have constancy.
The Emperor said: Water eruption brings hail and snow; earth eruption brings gusty winds and sudden rain; wood eruption breaks and destroys; metal eruption brings clear and bright weather; fire eruption brings haze and obscurity. What qi causes this?
Listing the qi of excessive stagnation and eruption from above, he asks what qi causes it.
Qibo said: Qi has abundance and deficiency; eruptions have slight and severe degrees. Slight corresponds to its own qi; severe combines with the qi below. Observing slightly in the lower qi reveals the degree of slightness or severity.
"Jian" (appear) is read as "xian" (manifest). "Duo" (many) means excess. "Shao" (few) means deficiency. The qi of the Five Movements has excess and deficiency, so their eruptions have slight and severe degrees. Slight corresponds to its own qi, obtaining the qi of its original position. Severe combines with the lower qi, obtaining the qi of the subsequent period. Combining with the lower means the qi arrives before the season. Thus, observing it slightly in the lower qi appearing before the intersection of qi, the slightness or severity can be known.
The Emperor said: Good. Why do the eruptions of the five qi not occur in their proper positions?
The eruptions of earth, metal, water, wood, and fire qi sometimes exceed the time and do not occur in their proper positions. Why?
Qibo said: It is commanded as a discrepancy (cha).
"Cha" means deficiency. The loss of stagnation and subsequent recovery in the movement and qi causes this discrepancy. "Ming" (command) means ordering. Due to prior stagnation, it causes this discrepancy.
The Emperor said: Is there a measure for the discrepancy?
"Shu" (measure) is read as is. For deficiency and discrepancy, is there a specific measure?
Qibo said: The delay is all thirty du (units of celestial longitude) plus some remainder.
"Qi" (remainder) is pronounced like "ji" (basket). "Hou" (late) means deficiency. A year has 365 du. Thirty du plus some remainder is approximately one month.
The Emperor said: What is meant by qi arriving early or late?
Not referring to the qi of stagnation and recovery, why does qi arrive early or late?
Qibo said: When the movement is excessive, its arrival is early. When the movement is deficient, its arrival is late. This is the constant observation.
Excessive movement arrives early; deficient movement arrives late. This was discussed in detail in the sixty-year cycle above. This is the constant observation.
The Emperor said: What is meant by arriving exactly on time?
Neither early nor late is called "dang shi" (on time).
Qibo said: If it is neither excessive nor deficient, it arrives on time. If not, it is a disaster (sheng).
Arriving at its proper time is called "ping qi" (balanced qi); if not, it is a disaster. This is also a constant observation.
The Emperor said: Good. What is meant by qi transforming at an inappropriate time?
Transforming at an inappropriate time means transforming its qi outside its proper season. The above discussed the excess and deficiency of movement and qi. This raises the question of the inappropriate timing of seasonal qi.
Qibo said: Excess occurs at its proper time; deficiency returns to the qi that overcomes it.
Excess occurs at its proper time, such as warmth in spring, heat in summer, coolness in autumn, and cold in winter, arriving without delay. Deficiency returns to the qi that overcomes it, such as rain and dampness in spring (wood overcoming earth) and warmth in winter (water overcoming fire). All return to the qi that overcomes them.
The Emperor said: The arrival of the four seasons' qi has early and late timings. Regarding high and low places, left and right, how is the observation made?
The qi of spring, summer, autumn, and winter accumulates through observation, and the arrival of qi has early and late timings. For example, in the northwest, where the land is high, qi arrives late; in the southeast, where the land is low, qi arrives early. Southeast is on the left, so qi arrives early; Northwest is on the right, so qi arrives late. How is the observation made regarding early/late, high/low, and left/right?
Qibo said: Movement has counterflow and順顺 (smooth flow); arrival has slowness and speed. Therefore, excess transforms before heaven (early), and deficiency transforms after heaven (late).
"Chi" (slow) is like "yan" (late). "Su" (fast) is like "zao" (early). Qi movement has counterflow and smooth flow, so arrival has slowness and speed. Smooth flow is fast; fast governs excess, so excess qi transforms and arrives before the heavenly time. Counterflow is slow; slow governs deficiency, so deficient qi transforms and arrives after the heavenly time. Knowing the counterflow and smooth flow of movement, and the slowness and speed of arrival, one knows the early/late timing of high/low and left/right.
The Emperor said: I wish to hear about its movement. What is meant by this?
Its movement has counterflow and smooth flow. What is meant by this?
Qibo said: Spring qi moves west; summer qi moves north; autumn qi moves east; winter qi moves south. Thus, spring qi begins from below; autumn qi begins from above; summer qi begins from the center; winter qi begins from the surface/biao. Spring qi begins from the left; autumn qi begins from the right; winter qi begins from the rear; summer qi begins from the front. This is the constant pattern of the normal transformation of the four seasons. Therefore, in the highest places, winter qi is always present; in the lowest places, spring qi is always present. One must carefully observe this.
Spring qi originates from winter, so spring qi moves from east to west. Summer qi originates from the south, so summer qi moves from north to south. Autumn qi originates from the west, so autumn qi moves from west to east. Winter qi originates from the north, so winter qi moves from north to south. This is the correspondence of the four seasons to the four directions. Spring qi rises from below, so spring qi begins from below; autumn qi descends from above, so autumn qi begins from above. Summer fire qi distributes outward from the center, so summer qi begins from the center. Winter storing qi returns inward from the exterior, so winter qi begins from the biao (surface/exterior). "Biao" is like "biao" (exterior/surface). This is the correspondence of the four seasons to inside/outside and above/below. Furthermore, the positions of the four directions are: Left is East, Right is West, Front is South, Rear is North. Thus, spring qi begins from the left, autumn qi begins from the right, winter qi begins from the rear, summer qi begins from the front. This is the correspondence of the four seasons to left/right/front/rear. All these are the constants of the normal transformation of the four seasons. Moving thus is smooth; moving otherwise is counterflow. Therefore, in the highest places in the northwest, winter qi is always present and there is much cold. In the lowest places in the southeast, spring qi is always present and there is much warmth. One must carefully observe this, and the counterflow, smooth flow, slowness, and speed of high/low and left/right in the four directions can be known.
The Emperor said: Good. The manifestation of the response of the Five Movements and Six Qi. What about the correct record of the six transformations and the chronicle of the six changes?
The Emperor said: Good. The old edition erroneously had "The Yellow Emperor asked:" four characters, now deleted. Movement and qi correspond, manifesting subtly externally. Within this, there is the correct record of transformation and change, so the Emperor asks.
Qibo said: The correct record of the six qi includes transformation and change, victory and revenge, function and disease, with different manifestations. What does the Emperor wish to ask?
The old edition erroneously had the character "dui" (reply) under Qibo, now deleted. The Five Movements combine with the Six Qi, having transformation and change, victory and revenge, function and disease, with different manifestations. All are the correct record of the six qi. What does the Emperor wish to ask?
The Emperor said: I wish to hear it all. Qibo said: Please allow me to speak. Wherever qi arrives, Jueyin brings peace and harmony; Shaoyin brings mild warmth; Taiyin brings dust/mist; Shaoyang brings scorching heat; Yangming brings clear and biting cold; Taiyang brings cold fog. This is the constant pattern of temporal transformation.
Wherever the six qi arrive: Jueyin is wind, governing the first qi, so wherever Jueyin arrives, it brings peace and harmony. "Peace and harmony" means relaxed and slow. Shaoyin is heat, governing the second qi, so wherever Shaoyin arrives, it brings mild warmth ("xuan"), which means warm and hot. Taiyin is dampness, governing the third qi, so wherever Taiyin arrives, it brings dusty humidity ("ai ru"). "Ai" is like earth; "ru" is humid heat. Shaoyang is fire, governing the fourth qi, so wherever Shaoyang arrives, it brings scorching heat ("yan shu"), which is fire qi. Yangming is clear/cold, governing the fifth qi, so wherever Yangming arrives, it brings clear and biting cold ("qing jin"), which is clear and biting in late autumn and early winter. Taiyang is cold, governing the final qi, so wherever Taiyang arrives, it brings cold fog ("han wu"), which condenses into frost and snow. This is the constant pattern of the six temporal qi transformations.
Wherever Jueyin arrives, it is the residence of wind, opening cracks. Wherever Shaoyin arrives, it is the residence of fire, bringing expansion and flourishing. Wherever Taiyin arrives, it is the residence of rain, bringing fullness and roundness. Wherever Shaoyang arrives, it is the residence of heat, bringing emergence and appearance. Wherever Yangming arrives, it is the residence of the official of killing, bringing change and aging. Wherever Taiyang arrives, it is the residence of cold, bringing return and storage. This is the constant pattern of governing transformation.
"Wen" is pronounced like "xiang". "Cang" is read as is, others same. The above spoke of temporal transformation, the sign of transformation in time. This speaks of governing transformation, transformation ruling internally. Jueyin governs wind, so wherever Jueyin arrives, it is the residence of wind, opening cracks. "Wen" means splitting; "qi" means opening. Shaoyin governs fire, so wherever Shaoyin arrives, it is the residence of fire, bringing expansion and flourishing. "Shu" means expanding; "Rong" means flourishing. Taiyin governs dampness, so wherever Taiyin arrives, it is the residence of rain, bringing fullness and roundness. "Yuan" means circle/completeness; "ying" means fullness. Shaoyang governs heat, so wherever Shaoyang arrives, it is the residence of heat, bringing emergence and appearance. "Xing chu" means appearing outwardly. Yangming governs gathering/storing, so wherever Yangming arrives, it is the residence of the official of killing, bringing change and aging. "Geng" means changing; "cang" means old/aging. Taiyang governs cold, so wherever Taiyang arrives, it is the residence of cold, bringing return and storage. "Gui cang" means returning inward and storing densely. This is the constant pattern of the six qi governing transformation.
Wherever Jueyin arrives, it brings generation, wind shaking. Wherever Shaoyin arrives, it brings flourishing, form appearing. Wherever Taiyin arrives, it brings transformation, clouds and rain. Wherever Shaoyang arrives, it brings growth, lushness and freshness. Wherever Yangming arrives, it brings harvesting, mist and dew. Wherever Taiyang arrives, it brings storing, thoroughness and density. This is the constant pattern of qi transformation.
This speaks of qi transformation, transformation having its qi. Jueyin is spring, so wherever Jueyin arrives, it brings generation, wind shaking. "Wind shaking" is the shaking of wind. Shaoyin governs early spring, so wherever Shaoyin arrives, it brings flourishing, form appearing. "Form appearing" is form manifesting outwardly. Taiyin governs late summer, so wherever Taiyin arrives, it brings transformation, clouds and rain. "Clouds and rain" is damp transformation. Shaoyang governs early autumn, so wherever Shaoyang arrives, it brings growth, lushness and freshness. "Fan" means abundant; "xian" means bright/beautiful. Yangming governs deep autumn, so wherever Yangming arrives, it brings harvesting, mist and dew. "Mist and dew" are clear and cold. Taiyang governs winter, so wherever Taiyang arrives, it brings storing, thoroughness and density. "Zhou mi" means thorough and dense. This is the constant pattern of the six qi qi transformation.
Wherever Jueyin arrives, it brings wind generation, ending in肃 (clearing/cold). Wherever Shaoyin arrives, it brings heat generation, middle stage brings cold. Wherever Taiyin arrives, it brings damp generation, ending in pouring rain. Wherever Shaoyang arrives, it brings fire generation, ending in steaming humidity. Wherever Yangming arrives, it brings dryness generation, ending in coolness. Wherever Taiyang arrives, it brings cold generation, middle stage brings warmth. This is the constant pattern of virtue and transformation.
This speaks of virtue and transformation, transformation having its virtue. "Sheng" (generate) is like "ben" (root). "Zhong" (end) is like "ji" (extreme). Jueyin qi roots in wind, so wherever it arrives, it brings wind generation, ending in clearing/cold ("su"). "Su" means clear and cold. Shaoyin qi roots in heat, so wherever it arrives, it brings heat generation, middle stage brings cold. "Cold" is the marked yin of Shaoyin. Taiyin qi roots in dampness, so wherever it arrives, it brings damp generation, ending in pouring rain. "Pouring rain" is the overflowing of dampness. Shaoyang qi roots in fire, so wherever it arrives, it brings fire generation, ending in steaming humidity. "Steaming humidity" is sweating due to extreme heat. Yangming qi roots in dryness, so wherever it arrives, it brings dryness generation, ending in coolness. "Coolness" is the clear and cutting nature of metal. Taiyang qi roots in cold, so wherever it arrives, it brings cold generation, middle stage brings warmth. "Warmth" is the marked yang of Taiyang. Shaoyin and Taiyang both receive the qi of water/fire and yin/yang, so they do not say "ending" but "middle stage." This beginning and ending of the six qi is the constant pattern of the virtue and transformation of the six qi.
Wherever Jueyin arrives, it brings hair transformation. Wherever Shaoyin arrives, it brings feather transformation. Wherever Taiyin arrives, it brings naked transformation. Wherever Shaoyang arrives, it brings feather transformation. Wherever Yangming arrives, it brings shell transformation. Wherever Taiyang arrives, it brings scale transformation. This is the constant pattern of virtue and transformation.
This also speaks of the constant pattern of virtue and transformation having the virtue of generating all things. Hair animals belong to wood, so wherever Jueyin arrives, it brings hair transformation. Feather animals belong to fire, so wherever Shaoyin and Shaoyang arrive, they bring feather transformation. Naked animals belong to earth, so wherever Taiyin arrives, it brings naked transformation. Shell animals belong to metal, so wherever Yangming arrives, it brings shell transformation. Scale animals belong to water, so wherever Taiyang arrives, it brings scale transformation. The gestation of these animals is the constant pattern of the virtue and transformation of the six qi.
Wherever Jueyin arrives, it brings biological transformation. Wherever Shaoyin arrives, it brings flourishing transformation. Wherever Taiyin arrives, it brings moistening transformation. Wherever Shaoyang arrives, it brings luxuriant transformation. Wherever Yangming arrives, it brings hardening transformation. Wherever Taiyang arrives, it brings storing transformation. This is the constant pattern of administering governance.
This speaks of the transformation of the six qi becoming the constant pattern of administering governance. The text above said, wherever Jueyin arrives, it brings generation, so wherever Jueyin arrives, it brings biological transformation. Wherever Shaoyin arrives, it brings flourishing, so Shaoyin brings flourishing transformation. Wherever Taiyin arrives, it brings clouds and rain, so Taiyin brings moistening transformation. Wherever Shaoyang arrives, it brings lushness and freshness, so Shaoyang brings luxuriant transformation. Wherever Yangming arrives, it brings harvesting, so Yangming brings hardening transformation. Wherever Taiyang arrives, it brings storing, so Taiyang brings storing transformation. This transformation of the six qi becoming the constant pattern of administering governance repeats the meaning already stated above to clarify that temporal transformation, governing transformation, qi transformation, and virtue transformation are all the constant pattern of administering governance, and the manifestation of the six qi serves as the correct record of the six transformations as such.
Wherever Jueyin arrives, it brings gusty anger and great coolness. Wherever Shaoyin arrives, it brings great mildness and cold. Wherever Taiyin arrives, it brings thunderstorms and sudden heavy rain, fierce wind. Wherever Shaoyang arrives, it brings gusty wind and blazing fire, frost condensation. Wherever Yangming arrives, it brings scattering and falling, warmth. Wherever Taiyang arrives, it brings cold snow and hail, white dust. This is the constant pattern of qi change.
The above all spoke of the correctness of the six qi. Below speaks of the changes of the six qi. First, it speaks of the constant pattern of qi change, then the constant pattern of command execution, and again the constant pattern of disease. The meaning is that qi change and command execution manifest as people's diseases, serving as the chronicle of the six changes. "Piao nu" (gusty anger) is a change of wind; "da liang" (great coolness) means metal qi takes advantage of it, so wherever Jueyin arrives, it brings gusty anger and great coolness. "Da xuan" (great mildness) is extreme fire; "han" (cold) means water qi takes advantage of it, so wherever Shaoyin arrives, it brings great mildness and cold. "Lei ting zhou zhu" (thunderstorms and sudden heavy rain) is a change of earth; "lie feng" (fierce wind) means wood qi takes advantage of it, so wherever Taiyin arrives, it brings thunderstorms, sudden heavy rain, and fierce wind. "Piao feng fan liao" (gusty wind and blazing fire) is wind and fire fiercely interacting; "shuang ning" (frost condensation) means metal and water qi take advantage of it, so wherever Shaoyang arrives, it brings gusty wind, blazing fire, and frost condensation. "San luo" (scattering and falling) is the肃杀 (killing/drying) of metal; "wen" (warmth) means fire qi takes advantage of it, so wherever Yangming arrives, it brings scattering, falling, and warmth. "Han xue bing bao" (cold snow and hail) is a change of water; "bai ai" (white dust) means earth qi takes advantage of it, so wherever Taiyang arrives, it brings cold snow, hail, and white dust. These are cases where the six qi lose their balance, overcoming and being overcome, resulting in qi change.
Wherever Jueyin arrives, it brings disturbance and following. Wherever Shaoyin arrives, it brings high brightness and flame, haze. Wherever Taiyin arrives, it brings deep yin, white dust, and darkness. Wherever Shaoyang arrives, it brings brightness and radiance, red clouds, and haze. Wherever Yangming arrives, it brings smoke and dust, frost, biting cold, and mournful sounds. Wherever Taiyang arrives, it brings firmness and solidity, sharp points, and standing. This is the constant pattern of command execution.
This cites the constant pattern of the six qi command execution to prove the meaning of qi change above. Disturbance and following are the nature of wind, so Jueyin brings disturbance and following. High brightness, flame, and haze are the emission of fire, so Shaoyin brings high brightness, flame, and haze. Deep yin, white dust, and darkness are the dampness of earth, so Taiyin brings deep yin, white dust, and darkness. Brightness, radiance, red clouds, and haze are the color of fire, so Shaoyang brings brightness, radiance, red clouds, and haze. Smoke and dust are the dryness of metal. Frost is the cold of metal. Biting cold is the hardness of metal. Mournful sounds are the肃 (killing/drying) of metal. Thus, Yangming brings smoke and dust, frost, biting cold, and mournful sounds. Firmness and solidity are the character of cold. Sharp points are the integrity of water. Firmness and sharp points establish standing. Thus, Taiyang brings firmness, sharp points, and standing. This establishment of the six qi operates through the four seasons and is the constant pattern of command execution, different from the qi change above.
Wherever Jueyin arrives, it brings interior urgency. Wherever Shaoyin arrives, it brings sores, rashes, and body heat. Wherever Taiyin arrives, it brings accumulated fluid, obstruction, and blockage. Wherever Shaoyang arrives, it brings sneezing and vomiting, sores and ulcers. Wherever Yangming arrives, it brings floating emptiness. Wherever Taiyang arrives, it brings difficulty in flexing and extending. This is the constant pattern of disease.
Interior urgency is the internal rebellion of Jueyin liver qi. Sores, rashes, and body heat are the excess of Shaoyin fire qi. Accumulated fluid, obstruction, and blockage are the failure of Taiyin earth qi to transport. Sneezing, vomiting, sores, and ulcers are the failure of Shaoyang initial yang to rise, with wind and fire fiercely interacting. Floating emptiness is the insecurity of Yangming metal qi, floating outward and empty inward. Difficulty in flexing and extending is the internal rebellion of Taiyang cold qi, failing to obtain the transformation of marked yang. This is the constant pattern of disease caused by the six qi.
Wherever Jueyin arrives, it brings painful distension. Wherever Shaoyin arrives, it brings fright and confusion, aversion to cold, trembling, and delirium. Wherever Taiyin arrives, it brings abdominal fullness. Wherever Shaoyang arrives, it brings fright, irritability, mental confusion, and sudden disease. Wherever Yangming arrives, it runs nose, and diseases of the buttocks, yin, thighs, knees, shanks, and feet. Wherever Taiyang arrives, it brings waist disease. This is the constant pattern of disease.
"E" (aversion) is pronounced with the departing tone, same below. "Mei" (confusion) in "mei mei" was erroneously written as "wei" in the old edition, now corrected. The meridian of the Jueyin pericardium cannot travel from the chest to the hand, causing painful distension; Shaoyin heart qi...