（《素问·气交变大论》）
帝曰∶其德化政令之动静损益皆何如？岐伯曰∶夫德化政令灾变，不能相加也。（加，增重也，亦相陵也。夫天地动
静，阴阳往复，政令灾眚，报施不爽，故不能相加也。）胜复盛衰，不能相多也。（胜微则复微，胜甚则复甚，故不能相
多也。）往来小大，不能相过也。（胜复小大，气数皆同，故不能相过也。）用之升降，不能相无也。（五行之用，先者退
而后者进，迭为升降，升降失则气化息矣，故不能相无也。）各从其动而复之耳。（五运之政，犹权衡也，故动有盛衰，
则复有微甚，各随其动而应之。《六微旨大论》曰∶成败倚伏生乎动，动而不已，则变作矣。易曰∶吉凶悔吝者，生乎动
者也。皆此之谓。然则天地和平之道，有必不可损益于其间者，于此章之义可见矣。）帝曰∶其病生何如？（言灾变眚伤
之应于病也。）岐伯曰∶德化者气之祥，政令者气之章，变易者复之纪，灾眚者伤之始。（祥，瑞应也。章，昭着也。纪
者，变易之候。始者，灾伤所由。）气相胜者和，不相胜者病，重感于邪则甚也。（相胜，相当也。谓人气与岁气相当，
则为比和而无病；不相当，则邪正相干而病生矣。重感于邪，如有余逢王，不足被伤，则盛者愈盛，虚者愈虚，其病必
甚也。）帝曰∶善。所谓精光之论，大圣之业，宣明大道，通于无穷，究于无极也。余闻之，善言天者，必应于人；善言
古者，必验于今；善言气者，必彰于物；善言应者，同天地之化；善言化言变者，通神明之理。非夫子孰能言至道欤！
乃择良兆而藏之灵室，每旦读之，命曰气交变，非斋戒不敢发，慎传也。（圣人知周万物，故能通于无穷，究于无极，因
天以应人，因古以知今，因气应变化以通神明之理。帝所以极言赞美用示珍藏者，重之甚也。
（出自《素问·气交变大论》）
黄帝问道：五运六气的德、化、政、令在动静和损益方面都是怎样的呢？岐伯回答说：五运的德、化、政、令以及灾变，彼此之间不能互相超越或凌驾。（加，意为增加重量，也指相互侵凌。天地之间的运动与静止，阴阳的往复循环，政令与灾祸的报应施予都不差毫厘，所以它们之间不能互相超越。）胜气与复气的盛衰，不能互相超过。（胜气轻微则复气也轻微，胜气严重则复气也严重，所以它们之间不能互相超过。）往来与小大，不能互相逾越。（胜气与复气的大小，其气数都是相同的，所以不能互相逾越。）作用的升降，不能互相缺失。（五行之用的规律是，先行的退去而后行的进升，交替进行升降；如果升降失常，气化就会停止，所以它们之间不能互相缺失。）只是各自随着其运动的变化而作出相应的反应罢了。（五运的政令，就像天平一样，所以运动时有盛有衰，那么报复时也有轻有重，都随着其运动而相应。《六微旨大论》说：成功与失败潜伏于运动中，运动不停止，变化就会产生。《易经》说：吉、凶、悔、吝，都产生于运动。说的都是这个意思。既然这样，那么天地和平的道理，其中有不可随意增减的部分，从这个章节的含义就可以看出来了。）
黄帝又问：这些灾变引起的疾病是如何产生的呢？（这是在询问灾变伤害在疾病上的反映。）岐伯回答说：德与化是气的祥瑞表现，政与令是气的显著特征，变易是报复的纲纪，灾眚是伤害的开始。（祥，指吉祥的征兆。章，指显著。纪，指变易的征候。始，指灾害伤害由此产生。）气机相胜则平和，不相胜则生病，如果再感受邪气，病情就会加重。（相胜，意为相当。指人气与岁气相当，就是比和而没有疾病；不相当，就是邪气与正气相干扰而生病。再感邪气，如有余之气遇到旺气，不足之气受到损伤，那么盛的更盛，虚的更虚，其病一定很严重。）
黄帝说：讲得好。这是精微光明的理论，大圣人的事业，阐明了大道，通达无穷，探究无极。我听说，善于谈论天道的，必然对应于人道；善于谈论古代的，必然验证于当今；善于谈论气的，必然彰显于万物；善于谈论感应的人，与天地的化育相同；善于谈论变化的人，通晓神明的道理。除了先生您，谁能说到至道呢！于是选择良辰吉日将其藏在灵室中，每天早晨诵读，命名为《气交变》，没有斋戒不敢打开，慎重地传承它。（圣人智慧周遍万物，所以能通达无穷，探究无极，因天道而应对人道，因古代而知晓当今，因气应对变化以通晓神明的道理。黄帝之所以极力赞美并表示要珍藏，是因为非常重视。）
(Sourced from *Suwen: Qi Jiao Bian Da Lun*)
The Yellow Emperor asked, "How are the movement, stillness, increase, and decrease of the Virtue (De), Transformation (Hua), Administration (Zheng), and Order (Ling) of the Five Movements?"
Qibo replied, "The Virtue, Transformation, Administration, Order, disasters, and changes of the Five Movements cannot exceed one another. ('Jia' means to add weight or to encroach upon; Heaven and Earth move and rest, Yin and Yang cycle back and forth, and the retribution and bestowal of orders and disasters are without error, thus they cannot exceed one another.) The flourishing and decline of Overcoming (Sheng) and Repaying (Fu) movements cannot exceed one another. (If the Overcoming is slight, the Repaying is slight; if the Overcoming is severe, the Repaying is severe, thus they cannot exceed one another.) Their coming and going, smallness and largeness, cannot surpass one another. (The magnitude of the Overcoming and Repaying movements has identical qi numbers, thus they cannot surpass one another.) Their functional ascending and descending cannot be absent. (In the function of the Five Elements, the former retreats as the latter advances, alternating in ascending and descending; if ascending and descending fail, the Qi transformation ceases, thus they cannot be absent.) They simply respond according to their respective movements. (The administration of the Five Movements is like a balance scale; therefore, there is fluctuation in prosperity and decline during movement, and the repaying varies in severity, responding to each movement. As stated in *Liuzhi Da Lun*: 'Success and failure lie hidden within movement; if movement does not cease, transformations arise.' The *I Ching* states: 'Auspiciousness, misfortune, regret, and embarrassment arise from movement.' This is what is meant here. Thus, the principle of harmony between Heaven and Earth contains aspects that cannot be arbitrarily increased or decreased, which can be understood from the meaning of this chapter.)
The Yellow Emperor asked, "How do diseases arise from these [disasters and changes]?" (This asks about the manifestation of disaster injuries in disease.)
Qibo replied, "Virtue and Transformation are the auspicious signs of Qi; Administration and Order are the distinct manifestations of Qi; Change and Alteration are the chronicles of Repaying; Disasters and Calamities are the beginnings of Injury. (Xiang refers to auspicious omens; Zhang refers to being conspicuous; Ji refers to the signs of change and alteration; Shi refers to the origin of disaster and injury.) When Qi phases overcome each other equally, there is harmony; when they do not overcome each other equally, disease arises. If exposed to pathogenic factors repeatedly, the condition becomes severe. ('Xiangsheng' means being equivalent. It implies that when human Qi corresponds with the annual Qi, there is harmony and no disease; when they do not correspond, pathogenic Qi interferes with healthy Qi, causing disease. Repeated exposure to pathogens, such as excess Qi encountering prosperous Qi or deficient Qi suffering damage, causes the excessive to become more excessive and the deficient to become more deficient, resulting in severe disease.")
The Yellow Emperor said, "Excellent. This is a profound and luminous theory, the undertaking of a Great Sage, elucidating the Great Dao, extending to infinity, and exploring the boundless. I have heard that those who speak well of Heaven must correspond to Humanity; those who speak well of antiquity must verify with the present; those who speak well of Qi must manifest in things; those who speak well of resonance share the transformation of Heaven and Earth; those who speak well of transformation and change understand the principles of Spirit and Enlightenment. Who but you, Master, could speak of the Ultimate Dao? Therefore, I selected an auspicious date to store it in the Spiritual Chamber, reading it every morning. It is named *Qi Jiao Bian*. Without fasting and purification, I dare not open it, for it is transmitted with caution." (The sage's wisdom encompasses all things, thus he can extend to infinity and explore the boundless. He responds to humanity through Heaven, knows the present through antiquity, and understands the principles of Spirit and Enlightenment by responding to changes through Qi. The Yellow Emperor's extreme praise and intention to treasure it reflect his great reverence.)