（《素问·六节藏象论》）
帝曰∶五运之始，如环无端，其太过不及何如？岐伯曰∶五气更立，各有所盛，盛虚之变，此其常也。（太过不及，
即盛虚之变，但五运更立，则变有不同耳。）帝曰∶平气何如？岐伯曰∶无过者也。（过，过失之谓，凡太过不及皆为过
也。）帝曰∶太过不及奈何？岐伯曰∶在经有也。（经，即本经气交变、五常政等论，见后第十及十三章。）帝曰∶何谓所
胜？岐伯曰∶春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓得五行时之胜，各以气命其脏。（所胜，五气互有所
胜也。春应木，木胜土。长夏应土，土胜水。冬应水，水胜火。夏应火，火胜金。秋应金，金胜木。故曰五行时之胜。
所谓长夏者，六月也，土生于火，长在夏中，万物盛长，故云长夏。不惟四时之胜如此，人之五脏亦然，如肝应木而胜
脾，脾应土而胜肾，肾应水而胜心，心应火而胜肺，肺应金而胜肝，故曰以气命其脏。命者天之所畀也。春胜长夏五句，
与金匮真言论同，详疾病类二十七。）帝曰∶何以知其胜？岐伯曰∶求其至也，皆归始春。（至，气至也，如春则暖气至、
夏则热气至者是也，即天元纪等论所谓至数之义也。始春者，谓立春之日，如《六元正纪大论》曰∶常以正月朔日平旦
视之，睹其位而知其所在矣。盖春为四时之首，元旦为岁度之首，故可以候一岁盛衰之气。一曰∶在春前十五日，当大
寒节为初气之始亦是。）未至而至，此谓太过，则薄所不胜而乘所胜也，命曰气淫。（未至而至，谓时未至而气先至，此
太过也。太过则薄所不胜而乘所胜者，凡五行之气，克我者为所不胜，我克者为所胜，假如木气有余，金不能制而木反
侮金，薄所不胜也。木盛而土受其克，乘所胜也。故命曰气淫。淫者，恃己之强而肆为淫虐也。余太过之气皆同。按∶
此下旧有不分邪僻内生工不能禁十字，乃下文之辞，误重于此，今删去之。）至而不至，此谓不及，则所胜妄行，而所生
受病，所不胜薄之也，命曰气迫。所谓求其至者，气至之时也。（至而不至，谓时已至而气不至，此不及也。不及则所胜
者妄行，所生者受病，所不胜者薄之。所生者，生我者也。如木不及则土无畏，所胜妄行也。土妄行则水受克，所生受
病也。金因木衰而侮之，所不胜薄之也。故命曰气迫。迫者，因此不及而受彼侵迫也，余不及之气皆同。按∶《五营运大
论》曰∶主岁何如？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。与此二节
义同。上二节先至后至之义，又详本类后十八。）谨候其时，气可与期，失时反候，五治不分，邪僻内生，工不能禁也。
（候其时者，候四时六气之所主也。知其时，则气之至与不至，可得其期矣。若不知之而失其时、反其候，则五运之治，
盛衰不分，其有邪僻内生，病及于人者，虽称为工，莫能禁之，由其不知时气也。如《阴阳应象大论》曰∶故治不法天
之纪，不用地之理，则灾害至矣。正此之谓。）帝曰∶有不袭乎？（言五行之气，亦有行无常候，不相承袭者否？）岐伯
曰∶苍天之气，不得无常也。气之不袭，是谓非常，非常则变矣。（苍天者，天象之总称也。不得无常，言天地之正化也。
气之不袭，是谓非常，言天地之邪化也。邪则为变，变则为病矣。）帝曰∶非常而变奈何？岐伯曰∶变至则病，所胜则微，
所不胜则甚，因而重感于邪则死矣。（所胜则微，如木受土邪、土受水邪之类，我克者为微邪也。所不胜则甚，如土受木
邪、火受水邪之类，克我者为贼邪也。贼邪既甚而复重感之，则不免于死矣。时气脏气皆然。）故非其时则微，当其时则
甚也。（邪不得令，非其时也，故为病微。邪气得令，当其时也，故为病甚。所胜所不胜皆同。）
（出自《素问·六节藏象论》）
黄帝问道：五运（五行之气的运行）的起始，像圆环一样没有尽头，它的太过和不及是怎样的呢？岐伯回答说：五气轮流主令，各自有所旺盛，盛与虚的变化，这是正常的规律。（太过和不及，就是盛虚的变化，只是由于五运轮流主令，所以变化有所不同罢了。）
黄帝问道：平气（正常的气候）是什么样的？岐伯回答说：没有过失。（“过”，指过失，凡是太过或不及都称为过。）
黄帝问道：太过和不及具体表现如何？岐伯回答说：在医经中有记载。（这里的“经”，指的是本经中关于气交变、五常政等篇章，详见后文第十及第十三章。）
黄帝问道：什么叫“所胜”？岐伯回答说：春克长夏，长夏克冬，冬克夏，夏克秋，秋克春，这叫做符合五行时令的相胜关系，各依其气性来命名所属的脏腑。（“所胜”，指五气之间互相克制。春对应木，木克土。长夏对应土，土克水。冬对应水，水克火。夏对应火，火克金。秋对应金，金克木。所以说这是五行时令的相胜。所谓长夏，是指农历六月，土生于火，长在夏之中，万物茂盛生长，所以叫长夏。不仅四季的相胜是这样，人的五脏也是如此，如肝对应木而克脾，脾对应土而克肾，肾对应水而克心，心对应火而克肺，肺对应金而克肝，所以说依据气性来命名脏腑。“命”是天所赋予的意思。春胜长夏等五句，与《金匮真言论》相同，详细情况见疾病类第二十七篇。）
黄帝问道：怎么知道这种相胜关系？岐伯回答说：要观察气候的到来，都要回归到初春之时。（“至”，指气至，如春天暖气至、夏天热气至等，即《天元纪大论》等篇所说的“至数”的含义。“始春”，指立春之日，如《六元正纪大论》说：“通常以正月初一清晨观察，就能知道气候所在的位置。”因为春是四季之首，元旦是一年的开始，所以可以以此预测一年的盛衰之气。另一种说法是：在立春前十五日，以大寒节气作为初气的开始也是可以的。）
气候未到而先至，这叫太过，就会欺凌它所不能克的（所不胜），并乘虚侵袭它所克的（所胜），名叫气淫。（“未至而至”，指时节未到而气候先到，这是太过。太过就会欺凌所不胜并乘袭所胜。凡五行之气，克我者为所不胜，我克者为所胜。假如木气有余，金不能制约它，反而被木反侮，这就是欺凌所不胜。木盛而土受其克制，这就是乘袭所胜。所以名叫气淫。“淫”，指倚仗自己的强盛而肆意作乱。其余太过之气都是同样的道理。按：此处旧注有“不分邪僻内生工不能禁”十字，是下文的内容，误重于此，现已删去。）
气候已到而未至，这叫不及，那么它所克的就会妄行，而生我的（所生）会受病，克我的（所不胜）会来欺凌，名叫气迫。（“至而不至”，指时节已到而气候未到，这是不及。不及则它所克的妄行，生它的受病，克它的来欺凌。生它的，指生我者。如木气不及，则土无所畏，所胜者（土）妄行。土妄行则水受克，所生者（水）受病。金因木衰而反侮之，所不胜者（金）来欺凌。所以名叫气迫。“迫”，指因此不及而受到他人的侵迫。其余不及之气都是同样的道理。按：《五运行大论》说：“主岁之气如何？”回答是：“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。”这与这两段的意义相同。上面两段讲的是先至和后至的道理，又详见本类后第十八篇。）
谨慎地观察时令，就可以预测气候的变化，如果失时违背常候，五运的治疗原则混淆不清，邪僻之气就会产生于内，即使高明的医生也不能禁止。（“候其时”，指观察四时六气的主令。知道时令，那么气的到来与否，就可以预测其期限了。如果不知道这些而失去时令、违背常候，那么五运的治理，盛衰就不分，如果有邪僻之气产生于内，病及于人，虽然被称为医生，也不能禁止，这是因为不了解时气的原因。如《阴阳应象大论》说：“所以治疗如果不效法天地的纲纪，不使用地理的道理，那么灾害就会到来。”正是说的这个意思。）
黄帝问道：有没有不相承袭的情况？（意思是五行之气，也有运行无常候，不相继承的情况吗？）岐伯回答说：苍天的气候，不能没有常规。气候不承袭常规，这就叫非常，非常就会发生变异。（“苍天”，是天象的总称。不能没有常规，说的是天地正常的化育。气候不承袭常规，这就叫非常，说的是天地异常的化育。异常就会发生变异，变异就会致病。）
黄帝问道：非常而发生变异怎么办？岐伯回答说：变异到了就会生病，遇到所胜之气则病轻，遇到所不胜之气则病重，如果再重复感受邪气就会死亡。（“所胜则微”，如木受土邪、土受水邪之类，我克者为微邪。所不胜则甚，如土受木邪、火受水邪之类，克我者为贼邪。贼邪已经很严重了，如果再重复感受邪气，就难免死亡。时气和脏气都是这样。）所以非当令之时则病轻，正当其令之时则病重。（邪气不得令，是非其时，所以病轻。邪气得令，是当其时，所以病重。所胜和所不胜的情况都是一样的。）
(From *Suwen: Chapter 6 - Zangxiang Theory of the Six Jie*)
The Yellow Emperor asked: The beginning of the Five Movements (Wuyun, the movement of the five elements) is like a circle without end. What are its excesses and deficiencies? Qibo replied: The Five Qi alternate in establishing dominance, each having its own prosperity. The changes between prosperity and deficiency constitute the normal pattern. (Excess and deficiency refer to the changes between prosperity and deficiency; however, as the Five Movements alternate, the variations differ.)
The Yellow Emperor asked: What constitutes the Normal Qi (Pingqi)? Qibo replied: It has no faults. ("Fault" refers to error; both excess and deficiency are considered faults.)
The Yellow Emperor asked: How do excess and deficiency manifest? Qibo replied: They are recorded in the Classics. (Here, "Classics" refers to chapters on the interaction and transformation of Qi, such as the "Five Constant Policies," found in Chapters 10 and 13 later in this text.)
The Yellow Emperor asked: What is meant by "the conquered" (Suosheng)? Qibo replied: Spring conquers Late Summer, Late Summer conquers Winter, Winter conquers Summer, Summer conquers Autumn, and Autumn conquers Spring. This is called obtaining the victory according to the Five Elements' seasonal timing, with each organ named according to its Qi nature. ("The conquered" refers to the mutual conquest among the Five Qi. Spring corresponds to Wood, and Wood conquers Earth. Late Summer corresponds to Earth, and Earth conquers Water. Winter corresponds to Water, and Water conquers Fire. Summer corresponds to Fire, and Fire conquers Metal. Autumn corresponds to Metal, and Metal conquers Wood. Thus, it is said to be the victory of the Five Elements' seasons. "Late Summer" refers to the sixth lunar month; Earth is born from Fire and grows in mid-summer when all things flourish, hence the name. Not only do the four seasons follow this pattern of conquest, but so do the five Zang organs of humans: for instance, Liver (Wood) conquers Spleen (Earth), Spleen (Earth) conquers Kidney (Water), Kidney (Water) conquers Heart (Fire), Heart (Fire) conquers Lung (Metal), and Lung (Metal) conquers Liver (Wood). Hence, it is said that organs are named according to their Qi. "Ming" means bestowed by Heaven. The five sentences regarding Spring conquering Late Summer etc., are identical to those in *Jingui Zhenyan Lun*; see Disease Category 27 for details.)
The Yellow Emperor asked: How can one know this conquest? Qibo replied: Seek the arrival of the Qi, which returns to early Spring. ("Zhi" refers to the arrival of Qi, such as the warmth arriving in spring or heat in summer, which corresponds to the meaning of "number of arrival" in texts like *Tianyuanji Lun*. "Early Spring" refers to the day of Lichun (Start of Spring). As stated in *Liuyuan Zhengji Dalun*: "Usually, observe at dawn on the first day of the first lunar month to see its position and know where it resides." Since Spring is the head of the four seasons and New Year's Day is the head of the year, one can use this to anticipate the Qi of prosperity and decline for the whole year. Another view states: Fifteen days before Spring, at the Dahan (Great Cold) solar term, marks the beginning of the first Qi.)
If the Qi arrives before the time, this is called Excess. It will encroach upon what it cannot conquer (Suobusheng) and exploit what it conquers (Suosheng), termed Qi Yin (Overwhelming Qi). ("Wei zhi er zhi" means the season has not arrived but the Qi does, indicating Excess. In Excess, it encroaches upon the unconquerable and exploits the conquered. Of the Five Elements' Qi, that which controls me is Suobusheng, and that which I control is Suosheng. For example, if Wood Qi is excessive, Metal cannot restrain it, and Wood instead insults Metal, which is encroaching upon Suobusheng. Wood is prosperous, and Earth suffers its control, which is exploiting Suosheng. Hence, it is called Qi Yin. "Yin" implies relying on one's strength to act recklessly and tyrannically. The same applies to other excessive Qi. Note: The old text contained ten characters 'bu fen xie pi nei sheng gong bu neng jin' here, which belong to the following text and were mistakenly repeated; they have been deleted.)
If the Qi does not arrive when the time has come, this is called Deficiency. Then, what it conquers will act recklessly, what generates it will suffer disease, and what controls it will encroach upon it, termed Qi Po (Oppressed Qi). ("Zhi er bu zhi" means the season has arrived but the Qi does not, indicating Deficiency. In Deficiency, what it conquers acts recklessly, what generates it suffers disease, and what controls it encroaches. "What generates it" refers to that which produces me. For instance, if Wood Qi is deficient, Earth has nothing to fear, so the conquered (Earth) acts recklessly. If Earth acts recklessly, Water suffers control, so the generator (Water) suffers disease. Metal, taking advantage of Wood's weakness, insults it, so the controller (Metal) encroaches. Hence, it is called Qi Po. "Po" means being invaded and oppressed due to this deficiency. The same applies to other deficient Qi. Note: *Wuyunxing Dalun* states: "How is the ruling Qi?" Answer: "If Qi is in excess, it controls what it conquers and insults what controls it; if deficient, what controls it insults and exploits it, and what it conquers lightly insults it." This shares the same meaning as these two sections. The previous two sections discuss the meanings of arriving early and late; see Section 18 of this category for details.)
Carefully observe the timing, and the Qi can be anticipated. If one misses the time and contradicts the signs, the treatments of the Five Movements will not be distinguished, evil deviations will arise internally, and even skilled physicians cannot prevent them. (To "observe the time" means to monitor the dominant Qi of the four seasons and six Qi. Knowing the time allows one to predict the arrival or non-arrival of Qi. If one fails to know this, missing the time and contradicting the signs, the governance of the Five Movements becomes indistinguishable in terms of prosperity and decline. If evil deviations arise internally and affect people, even those called physicians cannot prevent it, because they do not understand the seasonal Qi. As *Yinyang Yingxiang Dalun* says: "Therefore, if treatment does not follow the laws of Heaven and the principles of Earth, disasters will occur." This is exactly what is meant here.)
The Yellow Emperor asked: Is there any case where there is no succession? (Meaning: Are there cases where the Qi of the Five Elements moves without regular signs and does not succeed one another?) Qibo replied: The Qi of the Blue Sky (Heaven) must not lack constancy. If Qi does not succeed in accordance with norms, it is called Abnormal. Abnormality leads to Change. (Blue Sky refers to the general term for celestial phenomena. "Must not lack constancy" refers to the normal transformation of Heaven and Earth. "Qi does not succeed in accordance with norms" refers to abnormal transformation. Abnormality leads to change, and change leads to disease.)
The Yellow Emperor asked: How should one handle abnormal changes? Qibo replied: When change arrives, disease occurs. If affected by the conquered Qi, the disease is mild; if affected by the unconquerable Qi, the disease is severe. If additionally re-infected by evil, death ensues. ("Affected by the conquered is mild": e.g., Wood suffering Earth's evil, Earth suffering Water's evil; that which I conquer is a mild evil. "Affected by the unconquerable is severe": e.g., Earth suffering Wood's evil, Fire suffering Water's evil; that which conquers me is a thief evil. If the thief evil is severe and one is re-infected, death is inevitable. This applies to both seasonal and Zang Qi.) Therefore, if not during the proper season, the disease is mild; if during the proper season, the disease is severe. (When evil does not hold authority, it is not its season, so the disease is mild. When evil holds authority, it is its season, so the disease is severe. This applies equally to the conquered and the unconquerable.)