（素问五营运大论）
帝曰∶寒暑燥湿风火，在人合之奈何？其于万物，何以生化？（此明人身之表里，万物之化生，皆合乎天地之气也。）
岐伯曰∶东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。（此东方之生化也。明此者，可以治肝补心。）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。（气由化生，物因气化也。此下二节，与天元纪大论
同，见运气类三。）神在天为风，在地为木，（凡此篇文义与前篇阴阳应象大论相同者，注皆见前。后准此。）在体为筋，
在气为柔，（得木化者，其气柔 ，筋之类也。）在脏为肝。其性为暄，（暄，温暖也。肝为阴中之阳，应春之气，故其性
暄。暄音萱。）其德为和，（春阳布和，木之德也。）其用为动，（春风动摇，木之用也。）其色为苍，（浅青色也。）其化为
荣，（物色荣美，木之化也。）其虫毛，（毛虫丛植，得木气也。）其政为散，（阳散于物，木之政也。按散义有二∶一曰升
散，木气之升也；一曰散落，金气之杀也。）其令宣发，（宣扬升发，春木令也。）其变摧拉，（摧拉，损折败坏也。风气
刚强，木之变也。摧，坐陪切。拉音腊。）其眚为陨，（眚，灾也。陨，坠落也。木兼金化，陨为灾也。眚，诗梗切。陨
音允。）其味为酸，其志为怒。怒伤肝，悲胜怒；风伤肝，（前篇曰风伤筋者，其义同。）燥胜风；酸伤筋，辛胜酸。（此
东方之性用德化政令，皆本乎木，而内合人之肝气者也，故肝主于左。）
南方生热，热生火，火生苦，苦生心，心生血，血生脾。（此南方之生化也。明此者，可以治心补脾。）其在天为热，
在地为火，在体为脉，在气为息，（经络流行，脉之体也。血气和平，息之调也。心主血脉，故皆属火。）在脏为心。其
性为暑，（南方暑热，火之性也。心为火脏，其气应之。）其德为显，（阳象明显，火之德也。）其用为燥，（阳用躁动，火
之性也。）其色为赤，其化为茂，（万物茂盛，火之化也。）其虫羽，（羽虫飞扬，得火气也。）其政为明，（阳明普照，火
之政也。）其令郁蒸，（暑热郁蒸，夏火令也。）其变炎烁，（炎烁焦枯，火之变也。烁，收勺切。）其眚燔 ，（燔 焚烧，
火之灾也。燔音烦， ，如岁切。）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。（此南
方之性用德化政令，皆本乎火，而内合人之心气者也，故心主于前。）
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。（此中央之生化也。明此者，可以治脾补肺。）其在天为湿，
在地为土，在体为肉，在气为充，（土之施化，其气充盈，故曰充气。脾健则肉丰，此其征也。）在脏为脾。其性静兼，（脾
属至阴，故其性静。土养万物，故其性兼。）其德为濡，（濡润泽物，土之德也。）其用为化，（万化所归，土之用也。）其
色为黄，其化为盈，（万物充盈，土之化也。）其虫 ，（赤体曰 ，土应肉也。 ，即果切。）其政为谧，（谧，静也。安
静宁谧，土之政也。谧音密。）其令云雨，（云雨湿蒸，土之令也。）其变动注，（风雨动注，土之变也。）其眚淫溃，（霖
淫崩溃，土之灾也。）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。（此中央之性用德化
政令，皆本乎土，而内合人之脾气者也，故脾主乎中。）
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾。（此西方之生化也。明此者，可以治肺补肾。）其在天
为燥，在地为金，在体为皮毛，在气为成，（庚桑子曰∶春气发而百草生，正得秋而万宝成。盖物得金气而后坚，故金曰
坚成。）在脏为肺。其性为凉，（西方凉爽，金之气也。肺为金脏，故应之。）其德为清，（秋气清肃，金之德也。）其用为
固，（坚而能固，金之用也。）其色为白，其化为敛，（万物收敛，金之化也。）其虫介，（皮甲坚固，得金气也。）其政为
劲，（风气刚劲，金之政也。）其令雾露，（凉生雾露，秋金令也。）其变肃杀，（凋残肃杀，金之变也。）其眚苍落，（青苍
毁败，金之灾也。）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。（此西方之性用德
化政令，皆本乎金，而内合人之肺气也，故肺主乎右。
北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝。（此北方之生化也。明此者，可以治肾补肝。）其在天为
寒，在地为水，在体为骨，在气为坚，（物之热者，遇寒则坚，此其征也。）在脏为肾。其性为凛，（凛烈战栗，水之性也。）
其德为寒，（冬气寒冷，水之德也。）其用为藏，（藏字原阙，脱简也，今补之。闭藏生气，水之用也。）其色为黑，其化
为肃，（肃然静定，水之化矣。）其虫鳞，（鳞潜就下，得水气也。）其政为静，（清静澄彻，水之政也。）其令闭塞，（闭塞
二字原阙，今补足之。天地闭塞，冬水令也。）其变凝冽，（寒凝严冽，水之变也。）其眚冰雹，（非时冰雹，水之灾也。
雹音泊。）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。（此北方之性用德化政令，皆本
乎水，而内合人之肾气者也，故肾主于下。）五气更立，各有所先，（五行之气，化有不同。天干所临，是为五运；地支
所司，是为六气。五运六气，皆有主客之分。故岁时变迁，五气更立，各有所先，以主岁气也。）非其位则邪，当其位则
正。（运气既立，则位之当与不当，气之或邪或正，可得而察矣。此与六微旨大论同，见运气类七。）
帝曰∶病之生变何如？岐伯曰∶气相得则微，不相得则甚。（主客相遇，上下相临，气有相得不相得，则病变由而生
矣。相得者，如彼此相生，则气和而病微；不相得者，如彼此相克，则气乖而病甚也。）帝曰∶主岁何如？歧伯曰∶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。（主岁，谓五运六气各有所主之岁也。己
所胜，我胜彼也。所不胜，彼胜我也。假令木气有余，则制己所胜而土受其克，湿化乃衰；侮所不胜，则金反受木之侮，
而风化大行也。木气不足，则己所不胜者，乘虚来侮，而金令大行；己所胜者，因弱相轻，而土邪反甚也。六节藏象论
曰∶未至而至，此谓太过，则薄所不胜而乘所胜也，命曰气淫。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。运气相同，举此可类推矣。）侮反受邪，（若恃己之强，肆行暴侮，有胜必复，反受其邪。五常政
大论曰∶乘危而行，不速而至，炎威无德，灾反及之。正此谓也。）侮而受邪，寡于畏也。（五行之气，各有相制，畏其
所制，乃能守位，寡于畏则肆无忌惮，而势极必衰，所以反受其邪，此天道之盈虚，自毫发无容爽者。上文自五气更立
至此详义，见五运太少齐兼化逆顺图解及主气客气、主运客运、司天在泉各图说中，在图翼二卷。）帝曰∶善。
（《素问·五运行大论》）
黄帝问道：寒、暑、燥、湿、风、火这六种气候，在人体是如何对应的？对于万物来说，又是如何化生万物的？（这段文字阐明人身表里、万物化生，都符合天地之气。）
岐伯回答说：东方产生风，风产生木（五行之一），木产生酸味，酸味滋养肝（肝脏），肝滋养筋（肌腱/韧带），筋滋养心（心脏）。（这是东方的生化规律。明白这一点，就可以通过治疗肝脏来补益心脏。）它在自然界表现为深奥玄妙，在人类表现为道，在地面表现为化育。化育产生五味，道产生智慧，玄妙产生神灵，化育产生气。（气由化育而生，万物因气化而成。以下两节与《天元纪大论》相同，见运气类第三部分。）神灵在自然界表现为风，在地面表现为木，在人体形体表现为筋，在生理功能表现为柔和（获得木之化气者，其气柔和，如筋之类），在脏腑表现为肝。它的性质是温暖（暄，意为温暖。肝为阴中之阳，对应春气，所以性质温暖。暄音同萱），它的德性是温和（春阳布散和煦，是木的德性），它的作用是运动（春风摇动植物，是木的作用），它的颜色是青色（浅青色），它的化育是繁荣（物色荣美，是木的化育），它对应的虫类是毛虫（毛虫丛生，得木气），它的政令是发散（阳气散布于万物，是木的政令。按“散”义有二：一是升散，指木气的上升；二是散落，指金气的肃杀），它的命令是宣通升发（宣扬升发，是春木的命令），它的变化是摧折拉断（摧拉，指损毁折断败坏。风气刚强，是木的变化。摧，读音同“坐陪”；拉，读音同“腊”），它的灾异是陨落（眚，指灾害。陨，指坠落。木兼有金的化气，陨落即为灾。眚，读音同“诗梗”；陨，读音同“允”），它的味道是酸，它的情志是怒。怒伤肝，悲能胜怒；风伤肝（前篇说风伤筋，道理相同），燥能胜风；酸伤筋，辛能胜酸。（这是东方的性质、作用、德性、化育、政令，都本源于木，而内合于人的肝气，所以肝主位于左侧。）
南方产生热，热产生火，火产生苦味，苦味滋养心，心滋养血，血滋养脾。（这是南方的生化规律。明白这一点，就可以通过治疗心脏来补益脾脏。）它在自然界表现为热，在地面表现为火，在人体形体表现为脉，在生理功能表现为气息（经络流行，是脉的本体。血气和平，是气息的调和。心主血脉，所以都属于火），在脏腑表现为心。它的性质是暑热（南方暑热，是火的性质。心为火脏，其气与之相应），它的德性是显明（阳象明显，是火的德性），它的作用是躁动（阳用躁动，是火的性质），它的颜色是红色，它的化育是茂盛（万物茂盛，是火的化育），它对应的虫类是羽虫（羽虫飞扬，得火气），它的政令是光明（阳明普照，是火的政令），它的命令是郁蒸（暑热郁蒸，是夏火的命令），它的变化是炎灼（炎灼焦枯，是火的变化。烁，读音同“收勺”），它的灾异是焚烧（燔爓焚烧，是火的灾害。燔，读音同“烦”；爓，读音同“如岁”），它的味道是苦，它的情志是喜。喜伤心，恐能胜喜；热伤气，寒能胜热；苦伤气，咸能胜苦。（这是南方的性质、作用、德性、化育、政令，都本源于火，而内合于人的心气，所以心主位于前方。）
中央产生湿，湿产生土，土产生甘味，甘味滋养脾，脾滋养肉（肌肉），肉滋养肺。（这是中央的生化规律。明白这一点，就可以通过治疗脾脏来补益肺脏。）它在自然界表现为湿，在地面表现为土，在人体形体表现为肉，在生理功能表现为充盈（土的施化，其气充盈，所以叫充气。脾健则肉丰，这是征象），在脏腑表现为脾。它的性质是安静兼融（脾属至阴，所以性质安静。土养万物，所以性质兼融），它的德性是濡润（濡润泽物，是土的德性），它的作用是化育（万化所归，是土的作用），它的颜色是黄色，它的化育是充盈（万物充盈，是土的化育），它对应的虫类是倮虫（赤体曰倮，土应肉也。倮，即果切），它的政令是安宁（谧，静也。安静宁谧，是土的政令。谧音同密），它的命令是云雨（云雨湿蒸，是土的命令），它的变化是暴雨倾泻（风雨动注，是土的变化），它的灾异是淫溃（霖淫崩溃，是土的灾害），它的味道是甘，它的情志是思。思伤脾，怒能胜思；湿伤肉，风能胜湿；甘伤脾，酸能胜甘。（这是中央的性质、作用、德性、化育、政令，都本源于土，而内合于人的脾气，所以脾主位于中间。）
西方产生燥，燥产生金，金产生辛味，辛味滋养肺，肺滋养皮毛，皮毛滋养肾。（这是西方的生化规律。明白这一点，就可以通过治疗肺脏来补益肾脏。）它在自然界表现为燥，在地面表现为金，在人体形体表现为皮毛，在生理功能为坚成（庚桑子说：春气发而百草生，正得秋而万宝成。大概事物得到金气后才坚硬，所以金称为坚成），在脏腑表现为肺。它的性质是清凉（西方凉爽，是金的气。肺为金脏，所以应之），它的德性是清肃（秋气清肃，是金的德性），它的作用是固守（坚而能固，是金的作用），它的颜色是白色，它的化育是收敛（万物收敛，是金的化育），它对应的虫类是介虫（皮甲坚固，得金气），它的政令是强劲（风气刚劲，是金的政令），它的命令是雾露（凉生雾露，是秋金的命令），它的变化是肃杀（凋残肃杀，是金的变化），它的灾异是苍落（青苍毁败，是金的灾害），它的味道是辛，它的情志是忧。忧伤肺，喜能胜忧；热伤皮毛，寒能胜热；辛伤皮毛，苦能胜辛。（这是西方的性质、作用、德性、化育、政令，都本源于金，而内合于人的肺气，所以肺主位于右侧。）
北方产生寒，寒产生水，水产生咸味，咸味滋养肾，肾滋养骨髓，髓滋养肝。（这是北方的生化规律。明白这一点，就可以通过治疗肾脏来补益肝脏。）它在自然界表现为寒，在地面表现为水，在人体形体表现为骨，在生理功能表现为坚硬（事物的热者，遇寒则坚，这是征象），在脏腑表现为肾。它的性质是凛冽（凛烈战栗，是水的性质），它的德性是寒冷（冬气寒冷，是水的德性），它的作用是闭藏（“藏”字原文缺失，是脱简，现在补上。闭藏生气，是水的作用），它的颜色是黑色，它的化育是肃静（肃然静定，是水的化育），它对应的虫类是鳞虫（鳞潜就下，得水气），它的政令是静止（清静澄彻，是水的政令），它的命令是闭塞（“闭塞”二字原文缺失，现在补足。天地闭塞，是冬水的命令），它的变化是凝冽（寒凝严冽，是水的变化），它的灾异是冰雹（非时冰雹，是水的灾害。雹音同泊），它的味道是咸，它的情志是恐。恐伤肾，思能胜恐；寒伤血，燥能胜寒；咸伤血，甘能胜咸。（这是北方的性质、作用、德性、化育、政令，都本源于水，而内合于人的肾气，所以肾主位于下方。）
五气交替站立，各有先后顺序（五行之气，化生有不同。天干所临，称为五运；地支所司，称为六气。五运六气，都有主客之分。所以岁时变迁，五气交替站立，各有先后，以主宰岁气），位置不当则为邪气，位置得当则为正气。（运气既立，则位之当与不当，气之或邪或正，可以察知了。这与《六微旨大论》相同，见运气类第七部分。）
黄帝问道：疾病产生的变化是怎样的？岐伯回答说：气相得则病轻，不相得则病重。（主客相遇，上下相临，气有相得与不相得，病变由此而生。相得，如彼此相生，则气和而病轻；不相得，如彼此相克，则气乖而病重。）黄帝问道：主岁之气是怎样的？岐伯回答说：气有余，则克制自己所能胜的，并反侮自己不能胜的；气不足，则自己不能胜的乘虚欺侮，自己所能胜的轻视欺侮。（主岁，指五运六气各有所主的年份。己所胜，是我胜彼。所不胜，是彼胜我。假如木气有余，则克制自己所能胜的土而受其克，湿化乃衰；反侮自己不能胜的金，则金反受木之侮，而风化大行。木气不足，则自己不能胜的金，乘虚来侮，而金令大行；自己所能胜的土，因弱相轻，而土邪反甚。《六节藏象论》说：未至而至，这叫太过，则侵薄所不胜而乘袭所胜，名叫气淫。至而不至，这叫不及，则所胜妄行，而所生受病，所不胜侵薄它，名叫气迫。运气相同，举此可类推了。）反侮反而受邪（如果倚仗自己的强大，肆意暴侮，有胜必有复，反而受其邪。《五常政大论》说：乘危而行，不速而至，炎威无德，灾反及之。正是这个意思），被侮而受邪，是因为缺乏敬畏（五行之气，各有相制，畏其所制，才能守位，缺乏敬畏则肆无忌惮，而势极必衰，所以反而受其邪，这是天道之盈虚，自毫发无容差错。上文自五气更立至此详细义理，见《五运太少齐兼化逆顺图解》及主气客气、主运客运、司天在泉各图说中，在《图翼》二卷）。黄帝说：好。
(Su Wen: Wu Yun Xing Da Lun)
The Yellow Emperor asked: How do cold, heat, dryness, dampness, wind, and fire correspond to the human body? And how do they generate and transform all things? (This clarifies that the interior and exterior of the human body, and the generation and transformation of all things, all conform to the Qi of Heaven and Earth.)
Qibo replied: The East generates Wind; Wind generates Wood; Wood generates Sour taste; Sour taste nourishes the Liver; Liver nourishes Sinews; Sinews nourish the Heart. (This is the generation and transformation of the East. Understanding this allows one to treat the Liver to tonify the Heart.) In Heaven it manifests as profound mystery; in Humanity it manifests as Dao; on Earth it manifests as transformation. Transformation generates the Five Flavors; Dao generates Wisdom; Mystery generates Spirit; Transformation generates Qi. (Qi is generated by transformation; things are formed by Qi transformation. The following two sections are identical to Tian Yuan Ji Da Lun, see Yun Qi Category Part 3.) Spirit in Heaven manifests as Wind; on Earth as Wood; in the physical body as Sinews; in physiological function as Flexibility (those obtaining the transformation of Wood have flexible Qi, such as Sinews); in the Zang organs as the Liver. Its nature is Warmth (Xuan, meaning warm. The Liver is Yin within Yang, corresponding to Spring Qi, thus its nature is warm. Xuan sounds like Xuan). Its virtue is Harmony (Spring Yang spreads harmony, the virtue of Wood). Its function is Movement (Spring wind shakes things, the function of Wood). Its color is Cyan (light blue-green). Its transformation is Flourishing (things appear beautiful and lush, the transformation of Wood). Its associated insects are Hairy insects (hairy insects grow in clusters, obtaining Wood Qi). Its administration is Dispersion (Yang disperses into things, the administration of Wood. Note: "Dispersion" has two meanings: one is ascending dispersion, referring to the rising of Wood Qi; the other is scattering, referring to the killing action of Metal Qi). Its command is Promotion and Diffusion (promoting and diffusing, the command of Spring Wood). Its change is Crushing and Breaking (Cui La, meaning damage, breaking, and decay. Wind Qi is strong, the change of Wood. Cui sounds like "Zuo Pei"; La sounds like "La"). Its disaster is Falling (Sheng means disaster; Yun means falling. Wood combines with Metal transformation, falling is a disaster. Sheng sounds like "Shi Geng"; Yun sounds like "Yun"). Its flavor is Sour; its emotion is Anger. Anger injures the Liver; Sorrow overcomes Anger; Wind injures the Liver (the previous chapter said Wind injures Sinews, the principle is the same); Dryness overcomes Wind; Sour injures Sinews; Pungent overcomes Sour. (These are the nature, function, virtue, transformation, and administration of the East, all rooted in Wood, and internally corresponding to the Qi of the Human Liver, therefore the Liver governs on the Left.)
The South generates Heat; Heat generates Fire; Fire generates Bitter taste; Bitter taste nourishes the Heart; Heart nourishes Blood; Blood nourishes the Spleen. (This is the generation and transformation of the South. Understanding this allows one to treat the Heart to tonify the Spleen.) In Heaven it manifests as Heat; on Earth as Fire; in the physical body as Vessels; in physiological function as Respiration (Meridians flow, the body of Vessels. Blood and Qi are peaceful, the regulation of Respiration. The Heart governs Blood and Vessels, so both belong to Fire); in the Zang organs as the Heart. Its nature is Summer-heat (Southern summer-heat, the nature of Fire. The Heart is a Fire organ, its Qi responds to it). Its virtue is Manifestation (Yang images are clear, the virtue of Fire). Its function is Restlessness (Yang function is restless, the nature of Fire). Its color is Red. Its transformation is Lushness (all things grow lush, the transformation of Fire). Its associated insects are Feathered insects (feathered insects fly, obtaining Fire Qi). Its administration is Brightness (Yang Ming shines universally, the administration of Fire). Its command is Oppressive Steaminess (summer-heat oppressive steaminess, the command of Summer Fire). Its change is Scorching (scorching and withering, the change of Fire. Shuo sounds like "Shou Shao"). Its disaster is Burning (Fan Yan burning, the disaster of Fire. Fan sounds like "Fan"; Yan sounds like "Ru Sui"). 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. (These are the nature, function, virtue, transformation, and administration of the South, all rooted in Fire, and internally corresponding to the Qi of the Human Heart, therefore the Heart governs at the Front.)
The Center generates Dampness; Dampness generates Earth; Earth generates Sweet taste; Sweet taste nourishes the Spleen; Spleen nourishes Flesh (muscles); Flesh nourishes the Lung. (This is the generation and transformation of the Center. Understanding this allows one to treat the Spleen to tonify the Lung.) In Heaven it manifests as Dampness; on Earth as Earth; in the physical body as Flesh; in physiological function as Fullness (Earth's transformation, its Qi is full, hence called Full Qi. When the Spleen is healthy, flesh is abundant, this is the sign); in the Zang organs as the Spleen. Its nature is Quiet and Comprehensive (Spleen belongs to Extreme Yin, thus its nature is quiet. Earth nourishes all things, thus its nature is comprehensive). Its virtue is Moistening (moistening and nourishing things, the virtue of Earth). Its function is Transformation (return of all transformations, the function of Earth). Its color is Yellow. Its transformation is Abundance (all things are abundant, the transformation of Earth). Its associated insects are Naked insects (naked-bodied called Luo, Earth corresponds to flesh. Luo, i.e., Guo Qie). Its administration is Tranquility (Mi, quiet. Peaceful and tranquil, the administration of Earth. Mi sounds like "Mi"). Its command is Clouds and Rain (clouds and rain damp evaporation, the command of Earth). Its change is Torrential Rain (wind and rain pouring down, the change of Earth). Its disaster is Overflow and Collapse (continuous rain collapse, the disaster of Earth). Its flavor is Sweet; its emotion is Pensiveness. Pensiveness injures the Spleen; Anger overcomes Pensiveness; Dampness injures Flesh; Wind overcomes Dampness; Sweet injures the Spleen; Sour overcomes Sweet. (These are the nature, function, virtue, transformation, and administration of the Center, all rooted in Earth, and internally corresponding to the Qi of the Human Spleen, therefore the Spleen governs in the Middle.)
The West generates Dryness; Dryness generates Metal; Metal generates Pungent taste; Pungent taste nourishes the Lung; Lung nourishes Skin and Hair; Skin and Hair nourish the Kidney. (This is the generation and transformation of the West. Understanding this allows one to treat the Lung to tonify the Kidney.) In Heaven it manifests as Dryness; on Earth as Metal; in the physical body as Skin and Hair; in physiological function as Completion (Geng Sangzi said: Spring Qi emerges and hundred grasses grow, just getting Autumn and ten thousand treasures complete. Generally, things become firm after obtaining Metal Qi, hence Metal is called Firm Completion); in the Zang organs as the Lung. Its nature is Cool (Western coolness, the Qi of Metal. The Lung is a Metal organ, thus it responds). Its virtue is Clear and肃 (Autumn Qi is clear and肃, the virtue of Metal). Its function is Consolidation (firm and able to consolidate, the function of Metal). Its color is White. Its transformation is Gathering-in (all things gather in, the transformation of Metal). Its associated insects are Armored insects (hard shells obtain Metal Qi). Its administration is Vigor (wind Qi is vigorous, the administration of Metal). Its command is Fog and Dew (coolness generates fog and dew, the command of Autumn Metal). Its change is Severe Killing (withering and severe killing, the change of Metal). Its disaster is Withering and Falling (green and cyan destruction, the disaster of Metal). Its flavor is Pungent; its emotion is Sorrow. Sorrow injures the Lung; Joy overcomes Sorrow; Heat injures Skin and Hair; Cold overcomes Heat; Pungent injures Skin and Hair; Bitter overcomes Pungent. (These are the nature, function, virtue, transformation, and administration of the West, all rooted in Metal, and internally corresponding to the Qi of the Human Lung, therefore the Lung governs on the Right.)
The North generates Cold; Cold generates Water; Water generates Salty taste; Salty taste nourishes the Kidney; Kidney nourishes Marrow; Marrow nourishes the Liver. (This is the generation and transformation of the North. Understanding this allows one to treat the Kidney to tonify the Liver.) In Heaven it manifests as Cold; on Earth as Water; in the physical body as Bones; in physiological function as Hardness (hot things become hard when meeting cold, this is the sign); in the Zang organs as the Kidney. Its nature is Bitingly Cold (bitingly cold and shivering, the nature of Water). Its virtue is Cold (Winter Qi is cold, the virtue of Water). Its function is Storage (the character "Storage" was originally missing, a lost slip, now supplemented. Storing vital Qi, the function of Water). Its color is Black. Its transformation is Solemnity (solemn and still, the transformation of Water). Its associated insects are Scaled insects (scales dive down, obtaining Water Qi). Its administration is Stillness (clear and pure stillness, the administration of Water). Its command is Closure (the characters "Closure" were originally missing, now supplemented. Heaven and Earth close up, the command of Winter Water). Its change is Freezing Cold (cold freezing and strict cold, the change of Water). Its disaster is Hail (out-of-season hail, the disaster of Water. Bao sounds like "Bo"). Its flavor is Salty; its emotion is Fright. Fright injures the Kidney; Pensiveness overcomes Fright; Cold injures Blood; Dryness overcomes Cold; Salty injures Blood; Sweet overcomes Salty. (These are the nature, function, virtue, transformation, and administration of the North, all rooted in Water, and internally corresponding to the Qi of the Human Kidney, therefore the Kidney governs at the Bottom.)
The Five Qi stand alternately, each having its precedence (The Qi of the Five Elements have different transformations. What the Heavenly Stems approach is called Five Movements; what the Earthly Branches govern is called Six Qi. Five Movements and Six Qi both have Host and Guest distinctions. Thus, as seasons change, the Five Qi stand alternately, each having precedence, to govern the annual Qi). If the position is not appropriate, it becomes Evil Qi; if the position is appropriate, it is Correct Qi. (Once Yun Qi is established, whether the position is appropriate or not, and whether the Qi is Evil or Correct, can be observed. This is identical to Liu Wei Zhi Da Lun, see Yun Qi Category Part 7.)
The Yellow Emperor asked: How do diseases produce changes? Qibo replied: When Qi is compatible, the disease is mild; when incompatible, the disease is severe. (When Host and Guest meet, and Upper and Lower approach each other, Qi may be compatible or incompatible, and pathological changes arise from this. Compatible means, for example, mutual generation, then Qi is harmonious and disease is mild; Incompatible means, for example, mutual restriction, then Qi is discordant and disease is severe.) The Yellow Emperor asked: What is the governing Qi of the year? Qibo replied: When Qi is excessive, it restricts what it can overcome and insults what it cannot overcome; when Qi is deficient, what it cannot overcome insults and exploits it, and what it can overcome lightly insults it. (Governing Qi refers to the years governed by each of the Five Movements and Six Qi. "What I overcome" is me overcoming them. "What overcomes me" is them overcoming me. For instance, if Wood Qi is excessive, it restricts what it can overcome (Earth), so Damp transformation declines; it insults what it cannot overcome (Metal), so Metal suffers Wood's insult, and Wind transformation acts largely. If Wood Qi is deficient, what it cannot overcome (Metal) exploits the void, so Metal command acts largely; what it can overcome (Earth), due to weakness, is lightly insulted, so Earth Evil becomes severe. Liu Jie Zang Xiang Lun says: Arriving before time is called Excess, which attacks what it cannot overcome and exploits what it can overcome, named Qi Yin. Arriving late is called Deficiency, so what it overacts wildly, what it generates suffers disease, and what overcomes it attacks it, named Qi Po. When Yun Qi are the same, this example can be extended by analogy.) Insulting back receives Evil (If relying on one's strength to act violently and insult, having victory must bring retribution, and one receives Evil instead. Wu Chang Zheng Da Lun says: Acting on danger, arriving without speed, blazing heat without virtue, disaster returns to it. This is exactly what is meant.). Being insulted and receiving Evil is due to lack of fear (The Qi of the Five Elements have mutual restriction. Fearing what restricts them allows them to maintain their position. Lack of fear leads to unrestrained behavior, and when momentum reaches its extreme, it declines, thus receiving Evil. This is the waxing and waning of the Way of Heaven, allowing no error whatsoever. The detailed meaning from the alternating Five Qi above to here can be seen in the diagrams of Wu Yun Tai Shao Qi Jian Hua Ni Shun, and the explanations of Zhu Qi Ke Qi, Zhu Yun Ke Yun, Si Tian Zai Quan in Tu Yi Volume 2). The Yellow Emperor said: Excellent.