（《素问·气交变大论》）
帝曰∶夫子之言岁候，不及其太过，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？（此承前章而详求五星之应。谓凡德化政令，灾眚变易，其有卒然而动者，星亦应之否也。）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。（承天而行，谓岁候承乎天运，
故气无妄动，而五星之见，则动无不应也。但其卒然而动者，非关天运，随遇为变，则五星未必应焉。以应常不应卒也。
常，谓盛衰之常，其来有自，故必无不应。卒者，一时之会，非有大变，则亦有不应者矣。）帝曰∶其应奈何？岐伯曰∶
各从其气化也。（各从其气化者，岁星之化其应风，荧惑之化其应火，镇星之化其应湿，太白之化其应燥，辰星之化其应
寒也。）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。（道，五星所行之道也。留久，稽留延
久也。逆守，逆行不进而守其度也。小，无芒而光不露也。省下，谓察其分野君民之有德有过者也。）以道而去，去而速
来，曲而过之，是谓省遗过也。（谓既去而复速来，委曲逡巡而过其度也。省遗过，谓省察有未尽，而复省其所遗过失也。）
久留而环，或离或附，是谓议灾与其德也。（环，回环旋绕也。或离或附，欲去不去也。议灾与德，若有所议而为灾为德
也。）应近则小，应远则大。（应，谓灾德之应也。所应者近而微，其星则小。所应者远而甚，其星则大。）芒而大倍常之
一，其化甚；大常之二，其眚即也。（芒，光芒也。甚，气化之盛也。即，灾眚即至也。）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。（减，气化之衰也。若小于常之二倍，则不及甚矣，其灾眚亦所必
至。临视，犹言观察也。省下之过与其德，谓省察其宿属分野之下，有德者锡之以福，有过者伐之以灾也。）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。（凡高而远者，其象则小。下而近者，其象必大。大则近而
喜怒之应亦近，小则远而祸福之应亦远。观五星有迟留伏逆之变，则其或高或下又可知矣。按∶上文云∶应近则小，应
远则大。此云∶大则喜怒迩，小则祸福远。似乎相反。但上文之近远，近言其微，远言其甚，故应微而近则象小，应甚
而远则象大。此言迩远者，迩言其急，远言其缓，故象大则喜怒之应近而急，象小则祸福之应远而缓。盖上文以体象言，
此以远近辨，二者词若不同，而理则无二也。）岁运太过，则运星北越；（运星，主岁之星也。北越，越出应行之度而近
于北也。盖北为紫微太一所居之位，运星不守其度，而北越近之，其恃强骄肆之气可见。）运气相得，则各行以道。（无
强弱胜负之气，故各守其当行之道。）故岁运太过，畏星失色而兼其母∶（畏星，即所制之星。如木运太过，则镇为畏星
也。失色而兼其母者，木失色而兼玄，火失色而兼苍，土失色而兼赤，金失色而兼黄，水失色而兼白也。其所以然者，
如木气有余则土星失色而兼赤，赤为木之子，而又为土之母，子母气必相应，故兼见也，此正其循环相承之妙。）不及，
则色兼其所不胜。（木不及则兼白，火不及则兼玄，土不及则兼苍，金不及则兼赤，水不及则兼黄，兼其所相制也。）肖
者瞿瞿，莫知其妙，闵闵之当，孰者为良？（肖，取法也。瞿瞿，却顾貌。闵闵，多忧也。夫天道难穷，谈非容易，虽
欲取法者瞿瞿多顾，然皆莫得知其妙，故于闵闵之才，能当忧世之任者，果孰为良哉？盖甚言难其人也。《灵兰秘典论》
曰∶消者瞿瞿，孰知其要？文义与此稍异，详藏象类一。）妄行无征，示畏侯王。（知天道者，既难其人，故每有妄行之
徒，用无征之说，以示畏侯王，言而不应，反惑其敬畏修德之心。若此辈者，不惟无补于事，而适足为误事之罪人也。）
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，留守有多少，形见有善恶，宿属有胜负，征
应有吉凶矣。（时至，岁时之更至也。五星之运，当其时则盛，非其时则衰。退而东行凌犯者，星迟于天，故为顺，灾轻。
进而西行凌犯者，星速于天，故为逆，灾重。留守日多则灾深，留守日少则灾浅。形见有喜润之色为善，形见有怒燥忧
丧之色为恶。宿属，谓二十八宿及十二辰位，各有五行所属之异。凡五星所临，太过逢王，不及逢衰，其灾更甚。太过
有制，不及得助，其灾必轻。即胜负也。五星之为德为化者吉，为灾为变者凶，皆征应也。王氏曰∶火犯留守逆临，则
有诬 讼狱之忧，金犯则有刑杀气郁之忧，木犯则有震惊风鼓之忧，土犯则有中满下利 肿之忧，水犯则有寒气冲 之
忧，故曰征应有吉凶也。）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。（王
氏曰∶五星之见也，从夜深见之。人见之喜，星之喜也。见之畏，星之怒也。光色微曜，乍明乍暗，星之忧也。光色迥
然，不彰不莹，不与众同，星之丧也。光色圆明，不盈不缩，怡然莹然，星之喜也。光色勃然临人，芒彩满溢，其象懔
然，星之怒也。泽，明润也。燥，干枯也。班固曰∶五行精气，其成形在地，则结为木火土金水。其成象在天，则木合
岁星居东，火合荧惑居南，金合太白居西，水合辰星居北，土合镇星居中央。分旺四时，则春木、夏火、秋金、冬水各
旺七十二日，土旺四季辰戌丑未之月各十八日。合之为三百六十日。其为色也，则木青、火赤、金白、水黑、土黄。其
为分野，各有归度。旺相休废，其色不同，旺则光芒，相则内实，休则光芒无角，不动摇，废则光少色。白圜者丧，赤
圜者兵，青圜者夏水，黑圜者疾多死，黄圜吉。白角者哭泣之声，赤角者犯我城，黑角者水行穷兵。太史公曰∶五星同
色，天下偃兵，百姓安宁，五谷蕃昌，春风秋雨，冬寒夏暑，日不食朔，月不食望，是为有道之国，必有圣人在乎其位
也。莹，荣、用二音。）帝曰∶六者高下异乎？岐伯曰∶象见高下，其应一也，故人亦应之。（有此象则有此应，高下虽
异，气应则一也。）
（《素问·气交变大论》）
黄帝问道：先生所说的岁候，不及与太过，都会上应五星的变化。如今那些德化政令、灾眚变易，并非寻常情况而突然发生，若是猝然变动，五星是否也会随之变化呢？（这是承接前章详细探究五星的感应。意思是说凡是德化政令、灾眚变易，如果有猝然发生的变动，星象是否也会响应它。）岐伯回答说：五星顺应天道运行，所以不会妄动，没有不响应的。如果是猝然变动，那是气的交互变异，五星未必会响应。所以说“应常不应卒”，说的就是这个道理。（顺应天道运行，是指岁候承袭天运，所以气不会妄动，而五星的出现，则动无不应。但那些猝然变动的，与天运无关，是随遇而变的，那么五星不一定会有响应。因为应常不应卒。常，指盛衰的常态，其来有因，所以必定无不响应。卒，指一时的际会，如果没有大的变故，也有不响应的情况。）黄帝问：它的响应是怎样的？岐伯说：各自顺从其气化特性。（各自顺从其气化特性，是指岁星的气化对应风，荧惑的气化对应火，镇星的气化对应湿，太白的气化对应燥，辰星的气化对应寒。）黄帝问：它们运行的快慢、逆顺是怎样的？岐伯说：如果在轨道上停留很久，逆行守度且光芒微弱，这叫做“省下”。（道，是五星运行的轨道。留久，是稽留延长。逆守，是逆行不进并守住其度数。小，是没有光芒且光不显露。省下，是指察视其分野的君主和百姓是否有德行或过失。）如果在轨道上离去，离去后迅速返回，曲折经过其轨道，这叫做“省遗过”。（是说已经离去又迅速回来，委曲徘徊地经过其轨道。省遗过，是指省察未尽之处，进而省察其所遗漏的过失。）如果长久停留并环绕，有时离开有时依附，这叫做“议灾与其德”。（环，是回环旋绕。或离或附，是想去却不去。议灾与德，如同有所议论而决定降灾或赐福。）响应近则星象小，响应远则星象大。（应，指灾德的响应。所响应者轻微且近，其星象就小。所响应者严重且远，其星象就大。）光芒大而超过平常一倍，其气化就很盛；超过平常两倍，灾眚就会立即到来。（芒，是光芒。甚，是气化之盛。即，是灾眚即至。）比平常小一倍，其气化就减弱；比平常小两倍，这叫做“临视”，省察其过失与德行。有德者赐福，有过者惩罚。（减，是气化之衰。如果小于平常的两倍，就不算很盛了，其灾眚也必然到来。临视，犹言观察。省察其宿属分野之下，有德者赐予福气，有过者施加灾难。）因此星象显现时，高而远则显得小，低而近则显得大，所以星象大则喜怒的响应就近，星象小则祸福的响应就远。（凡是高而远的，其象就小。低而近的，其象必大。大则近而喜怒的响应也近，小则远而祸福的响应也远。观察五星有迟留伏逆的变化，那么它们的高下也就可知了。按：上文说：应近则小，应远则大。这里说：大则喜怒迩，小则祸福远。似乎相反。但上文的近远，近指轻微，远指严重，所以应轻微而近则象小，应严重而远则象大。这里说的迩远，迩指急迫，远指缓慢，所以象大则喜怒的响应近而急，象小则祸福的响应远而缓。上面是从体象来说，这里是从远近来辨别，二者言辞虽不同，但道理是一致的。）岁运太过，则主岁之星向北偏离；（运星，是主岁的星。北越，是越出应行的轨道而靠近北方。北方是紫微太一所居的位置，运星不守其度，而向北偏离靠近它，其恃强骄肆之气可见。）运气相得，则各行其道。（没有强弱胜负之气，所以各守其当行之道。）所以岁运太过，被克之星失色并兼见其母星之色；（畏星，即被克制之星。如木运太过，则镇星为畏星。失色而兼见母色，如木失色而兼玄色，火失色而兼苍色，土失色而兼赤色，金失色而兼黄色，水失色而兼白色。之所以如此，如木气有余则土星失色而兼赤色，赤色是木之子，又是土之母，子母气必相应，所以兼见，这正是循环相承的妙处。）不及，则颜色兼见其所不胜之星的颜色。（木不及则兼见白色，火不及则兼见玄色，土不及则兼见苍色，金不及则兼见赤色，水不及则兼见黄色，兼见其所被克制的颜色。）取法于此的人瞻顾不定，不知其奥妙，忧思重重，谁能担当此任？（肖，是取法。瞿瞿，是回顾貌。闵闵，是多忧。天道难以穷尽，谈论不容易，虽然想取法的人瞻顾不定，然而都不知道其奥妙，所以在忧思深重的人才中，究竟谁才是良才呢？这是极言人才难得。《灵兰秘典论》说：消者瞿瞿，孰知其要？文义与此稍有不同，详见藏象类一。）妄行而无征验，向侯王显示畏惧。（知道天道的人，既然难得其人，所以常有妄行之徒，用无征验之说，向侯王显示畏惧，言论不应验，反而迷惑了人们敬畏修德的心。像这类人，不仅无补于事，反而足以成为误事的罪人。）
黄帝问：它的灾应是怎样的？岐伯说：也是各自顺从其气化，所以时令有盛衰，凌犯有逆顺，留守有多寡，形现有善恶，宿属有胜负，征应有吉凶了。（时至，是岁时更替。五星之运，当其时则盛，非其时则衰。退而东行凌犯者，星迟于天，所以为顺，灾轻。进而西行凌犯者，星速于天，所以为逆，灾重。留守日多则灾深，留守日少则灾浅。形现有喜润之色为善，形现有怒燥忧丧之色为恶。宿属，指二十八宿及十二辰位，各有五行所属的不同。凡五星所临，太过逢王，不及逢衰，其灾更甚。太过有制，不及得助，其灾必轻。这就是胜负。五星作为德化者为吉，作为灾变者为凶，都是征应。王氏说：火犯留守逆临，则有诬告诉讼之忧，金犯则有刑杀气郁之忧，木犯则有震惊风鼓之忧，土犯则有中满下利肿胀之忧，水犯则有寒气冲逆之忧，所以说征应有吉凶。）黄帝问：什么是善恶？岐伯说：有喜有怒，有忧有丧，有泽有燥，这是星象的常态，必须仔细考察。（王氏说：五星出现，从夜深时看。人见之喜欢，是星的喜。见之畏惧，是星的怒。光色微曜，乍明乍暗，是星的忧。光色迥然，不彰不莹，不与众同，是星的丧。光色圆明，不盈不缩，怡然莹然，是星的喜。光色勃然临人，芒彩满溢，其象凛然，是星的怒。泽，是明润。燥，是干枯。班固说：五行精气，其成形在地，则结为木火土金水。其成象在天，则木合岁星居东，火合荧惑居南，金合太白居西，水合辰星居北，土合镇星居中央。分旺四时，则春木、夏火、秋金、冬水各旺七十二日，土旺四季辰戌丑未之月各十八日。合之为三百六十日。其颜色，则木青、火赤、金白、水黑、土黄。其分野，各有归度。旺相休废，其色不同，旺则光芒，相则内实，休则光芒无角，不动摇，废则光少色。白圆者丧，赤圆者兵，青圆者夏水，黑圆者疾多死，黄圆吉。白角者哭泣之声，赤角者犯我城，黑角者水行穷兵。太史公说：五星同色，天下偃兵，百姓安宁，五谷蕃昌，春风秋雨，冬寒夏暑，日不食朔，月不食望，是为有道之国，必有圣人在乎其位也。莹，读荣、用二音。）黄帝问：六者高下有区别吗？岐伯说：星象显现的高低，其响应是一样的，所以人也响应它。（有此象则有此应，高低虽异，气应则一也。）
(Suwen: Treatise on the Great Changes of Qi Interchange)
The Yellow Emperor asked, "You have spoken of the seasonal conditions, where deficiency and excess both correspond to the Five Planets. Now, regarding the transformations of virtue and governance, disasters and calamities, which are not ordinary occurrences but arise suddenly, if such abrupt changes occur, will the stars also respond?" (This continues from the previous chapter to detail the correspondence of the Five Planets. It means that for any transformations of virtue, governance, disasters, or calamities, if there is an abrupt change, whether the stellar phenomena will respond to it.) Qibo replied, "The planets follow the Heavenly Dao in their movement, so they do not move arbitrarily, and there is no response that does not occur. However, sudden movements are due to the interactive changes of Qi, and the stars may not necessarily respond to them. Therefore, it is said that 'they respond to the constant but not to the sudden,' which is what this refers to." (Following the Heavenly Dao means that the seasonal conditions inherit the Heavenly Movement, so Qi does not move arbitrarily, and the appearance of the Five Planets responds to every movement. But those sudden changes are unrelated to the Heavenly Movement and vary with circumstances, so the Five Planets may not necessarily respond. This is because they respond to the constant but not the sudden. 'Constant' refers to the normal state of flourishing and declining, which has its origins, so there is invariably a response. 'Sudden' refers to a temporary convergence; without major changes, there may be no response.) The Yellow Emperor asked, "How does the response manifest?" Qibo said, "Each follows its own Qi transformation." (Following its own Qi transformation means that Suisui (Jupiter) corresponds to Wind, Huoxing (Mars) corresponds to Fire, Tuxing (Saturn) corresponds to Dampness, Baitai (Venus) corresponds to Dryness, and Chenxing (Mercury) corresponds to Cold.) The Yellow Emperor asked, "What are the speeds and directions (retrograde/progressive) of their movements?" Qibo said, "If a planet lingers for a long time on its orbit, moves retrograde while holding its degree, and appears dim, this is called 'Shengxia' (Inspecting the Lower Realm)." (Dao refers to the path traveled by the Five Planets. Liujiu means lingering for an extended period. Nishou means moving retrograde without advancing and holding its celestial degree. Xiao means lacking rays and having obscured light. Shengxia means observing whether the ruler and people in the corresponding earthly division possess virtue or faults.) If a planet leaves its position, returns quickly after leaving, and passes through its orbit in a curved manner, this is called 'Shengyiguo' (Inspecting Omitted Faults). (This means returning quickly after leaving and passing through its degree with hesitation. Shengyiguo means inspecting what was未尽 (left unfinished) and then examining the omitted faults.) If it lingers for a long time and circles around, sometimes separating and sometimes attaching, this is called 'Yizai Yu De' (Discussing Disaster and Virtue). (Huan means circling and revolving. Huoli Huofu means wanting to leave but staying. Yizai Yu De implies deliberating whether to bring disaster or bestow virtue.) When the response is near, the star appears small; when the response is far, the star appears large. (Ying refers to the response of disaster or virtue. If the responded matter is minor and near, the star appears small. If the responded matter is severe and far, the star appears large.) If the rays are large and exceed the normal size by one fold, the Qi transformation is intense; if it exceeds by two folds, the disaster will arrive immediately. (Mang refers to rays. Shen refers to the intensity of Qi transformation. Ji means the disaster arrives immediately.) If it is smaller than normal by one fold, the Qi transformation is diminished; if it is smaller by two folds, this is called 'Linshi' (Overseeing), inspecting faults and virtues. Those with virtue receive blessings, and those with faults receive punishment. (Jian refers to the decline of Qi transformation. If it is less than half the normal size, it is not intense, but disaster will still inevitably occur. Linshi means observing. Inspecting the earthly divisions under the star's influence, bestowing fortune on the virtuous and punishing the faulty.) Therefore, when stellar phenomena appear, high and distant ones look small, while low and near ones look large. Thus, a large appearance means the response of joy or anger is near, and a small appearance means the response of disaster or fortune is far. (Generally, high and distant phenomena appear small. Low and near phenomena appear large. Large means near, and the response of joy/anger is near. Small means far, and the response of disaster/fortune is far. Observing the variations of slowness, lingering, hiding, and retrogression in the Five Planets allows one to know their height and distance. Note: The text above says 'Response near is small, response far is large.' Here it says 'Large means joy/anger is near, small means disaster/fortune is far.' This seems contradictory. However, in the former, 'near' refers to minor matters and 'far' to severe matters; thus, responding to minor/near results in a small image, and responding to severe/far results in a large image. In the latter, 'near' refers to urgency and 'far' to slowness; thus, a large image means urgent responses, and a small image means slow responses. The former discusses form/image, while the latter distinguishes by distance; although the wording differs, the principle is the same.) When the annual Yun (Qi movement) is excessive, the ruling star deviates northward. (Yunxing is the star governing the year. Beiyue means deviating from its proper orbit towards the north. The north is the residence of Ziwei Taiyi. The ruling star not keeping its degree and moving northward shows its arrogant and unrestrained Qi.) When Yun and Qi are harmonious, each follows its own path. (Without strong/weak or winning/losing Qi, each maintains its proper path.) Therefore, when the annual Yun is excessive, the Feixing (Feared Star) loses its color and assumes the color of its mother star. (Weixing is the star controlled by the dominant element. For example, if Wood Yun is excessive, Saturn is the Weixing. Losing color and assuming the mother's color: Wood loses color and assumes Black (Water/Mother); Fire loses color and assumes Cyan (Wood/Mother); Earth loses color and assumes Red (Fire/Mother); Metal loses color and assumes Yellow (Earth/Mother); Water loses color and assumes White (Metal/Mother). The reason is that if Wood Qi is excessive, Earth Star loses color and assumes Red. Red is the child of Wood and the mother of Earth. Since child and mother Qi must correspond, both colors appear, demonstrating the wonderful cycle of mutual generation.) If deficient, the color assumes that of the star it cannot overcome. (Wood deficiency assumes White; Fire deficiency assumes Black; Earth deficiency assumes Cyan; Metal deficiency assumes Red; Water deficiency assumes Yellow. This is assuming the color of the controlling element.) Those who take this as a model look around uncertainly, knowing not its mystery. Deeply worried, who among them is truly capable? (Xiao means taking as a model. Qulu means looking back hesitantly. Minmin means deep worry. The Heavenly Dao is hard to fathom, and discussing it is not easy. Although those wishing to take models look around uncertainly, none know its mystery. Thus, among those with deep worries, who is truly competent? This emphasizes the difficulty of finding such people. Linglan Midian Lun states: 'Xiao zhe qulu, shu zhi yao?' The meaning differs slightly here; see Zangxiang Category 1 for details.) Acting recklessly without evidence, showing fear to feudal lords. (Since those who understand the Heavenly Dao are rare, there are often reckless individuals who use unverified theories to show fear to feudal lords. Their words prove unfounded, confusing people's hearts of reverence and moral cultivation. Such people not only fail to help but become criminals who cause mistakes.)
The Yellow Emperor asked, "What are the disaster responses?" Qibo said, "They also follow their respective Qi transformations. Thus, seasons have flourishing and declining phases, encroachments have retrogressive and progressive natures, stays have long and short durations, appearances have good and bad forms, constellations have winning and losing attributes, and omens have auspicious and inauspicious signs." (Shizhi refers to the changing of years. The movement of the Five Planets is flourishing when timely and declining when untimely. Moving eastward and encroaching slowly (slower than Heaven) is progressive (Shun), resulting in light disaster. Moving westward and encroaching quickly (faster than Heaven) is retrogressive (Ni), resulting in heavy disaster. Long stays mean deep disaster; short stays mean shallow disaster. Good forms have moist/joyful colors; bad forms have dry/angry/sorrowful colors. Suoshu refers to the Twenty-Eight Mansions and Twelve Earthly Branches, each associated with different Five Elements. Wherever the Five Planets appear, Excess meets Prosperity and Deficiency meets Decline, making disaster worse. If Excess is controlled or Deficiency is assisted, disaster is light. This is Winning/Losing. When Five Planets act as Virtue/Transformation, it is Auspicious; as Disaster/Variation, it is Inauspicious; these are all Omens. Wang Shi said: Mars encroaching, staying, retrogressing, and approaching brings worries of false accusations and lawsuits; Metal brings worries of execution and stifled Qi; Wood brings worries of shock and wind; Earth brings worries of abdominal fullness, diarrhea, and swelling; Water brings worries of cold Qi rushing upward. Hence, omens have auspicious and inauspicious outcomes.) The Yellow Emperor asked, "What constitutes good and bad?" Qibo said, "There is joy and anger, sorrow and loss, moisture and dryness. These are the normal states of stellar phenomena and must be carefully observed." (Wang Shi said: Observing the Five Planets at night. Joy is felt when people see them favorably; fear is felt when they appear intimidating. Faint, flickering light indicates the star's sorrow. Distinct, dull light unlike others indicates the star's loss. Round, bright, balanced, and serene light indicates the star's joy. Overpowering, overflowing rays indicate the star's anger. Ze means moist/bright; Zao means dry/withered. Ban Gu said: The essence of the Five Elements forms Wood, Fire, Earth, Metal, Water on earth. In heaven, Jupiter aligns with Wood in the East, Mars with Fire in the South, Venus with Metal in the West, Mercury with Water in the North, and Saturn with Earth in the Center. They flourish in the four seasons: Wood in Spring, Fire in Summer, Metal in Autumn, Water in Winter, each flourishing for 72 days. Earth flourishes in the last 18 days of each season (Chen, Xu, Chou, Wei months), totaling 360 days. Their colors are: Wood Green/Cyan, Fire Red, Metal White, Water Black, Earth Yellow. Each has specific celestial divisions. Colors vary by status (Prosperous, Ministerial, Retired, Dead): Prosperous shines brightly; Ministerial is solid inside; Retired has no rays and doesn't shake; Dead has little light/color. White circle indicates mourning; Red circle indicates war; Green circle indicates summer floods; Black circle indicates disease/death; Yellow circle indicates auspiciousness. White horn indicates weeping; Red horn indicates enemy attack; Black horn indicates water/military exhaustion. Sima Qian said: When all five planets share the same color, weapons are laid down, people are peaceful, grains abound, winds/rains are regular, winters/c Summers are normal, solar eclipses don't happen at new moon, lunar eclipses don't happen at full moon. This is a righteous state, indicating a sage ruler. Ying can be pronounced as Rong or Yong.) The Yellow Emperor asked, "Do the six factors differ in height?" Qibo said, "Whether the phenomenon appears high or low, the response is the same; thus, humans also respond to it." (Where there is this phenomenon, there is this response. Though height varies, the Qi response is one.)