病，多见平和。然其气纯而一，亦恐亢则为害，故曰变行有多少，病形有微甚，生死有早晏耳。观经文二十四
年之间，惟于岁会八年曰，所谓岁会，气之平也，则其他之不平可知。故曰制则生化，然则无制者乃为害矣。
所以有至而不至，未至而至之变，皆其气之偏耳。不可因其为和，便以为常而不之察也。”）
帝曰∶夫子言用寒远寒，用热远热，余未知其然也，愿闻何谓远？岐伯曰∶热无犯热，寒无犯寒，（“远，
避忌之谓，即无犯也。凡用热者无犯司气之热，用寒者无犯司气之寒，
是谓热无犯热，寒无犯寒。”）从者和，逆者病，不可不敬畏而远之，所谓时与六位也。（“时谓四时，即主
气也。位谓六步，即客气也。主客之气皆当敬畏，不犯为从，犯则为逆矣。”）帝曰∶温凉何如？（“谓温凉
稍次于寒热，亦可犯否。”）岐伯曰∶司气以热，用热无犯，司气以寒，用寒无犯，司气以凉，用凉无犯，司
气以温，用温无犯，（按∶司气者，司天地之气也。言寒热二者固不可犯，即温凉二者亦当避忌。盖岁气所系
至重，苟少犯之，皆能为害也。）间气同其主无犯，异其主则小犯之，（“间气，左右四间之客气也。主，主
气也。同者，同热同寒，其气甚，故不可犯。异者，主寒客热，主热客寒，其气分，其邪不一，故可因其势而
小犯之。上节言司气，此节言间气。如至真要大论曰∶主岁者纪岁，间气者纪步也。”）是谓四畏，必谨察之。
（“四畏即寒热温凉也。”）帝曰∶善！其犯者何如？（“言有必不得已而犯之者，将何如也。”）岐伯曰∶
天气反时，则可根据时，（“天气即客气，时即主气，客不合主，是谓反时。反时者则当根据时，以主气之循环有
常，客气之显微无定，故姑从乎主也。”）及胜其主则可犯，（“胜其主者，客气太过也。如夏而寒甚，客水胜
也。冬而热甚，客火胜也。春凉秋温，其气皆然。故可以热犯热，以寒犯寒，以凉犯凉，以温犯温，而从其变，
乃所谓从治也。”）以平为期而不可过。（……“过则伤正气而增病矣。”）故曰∶无失天信，无逆气宜，无
翼其胜，无赞其复，是谓至治。（“客主气运，至必应时，天之信也，不知时气，失天信矣。寒热温凉，用之
各当，气之宜也，不识逆从，逆气宜矣。翼其胜，赞其复，皆助邪也。知而弗犯，是谓至治之妙。”）
帝曰∶善！五运之气亦复岁乎？（“复，报复也。此问五运之气，亦如六气之胜复而岁见否。”）岐伯曰∶
郁极乃发，待时而作也。（五运被胜太甚，其郁必极，郁极必发，其发各有时也。
详如下文。）帝曰∶请问其所谓也。岐伯曰∶五常之气，太过不及，其发异也。帝曰∶愿卒闻之。岐伯曰∶太
过者暴，不及者徐，暴者为病甚，徐者为病持。（“持者，进退缠绵，相持延久也。太过者其气暴，不及者其
气徐，此理之当然也。然下文云太者之至徐而常，少者暴而亡，若与此节相反。而不知太者之暴，肆强也，少
者之亡，受伤也，肆强者犹可制，受伤者不可支。故此二节互言，正以发明微甚之义耳。”）帝曰∶太过不及，
其数何如？岐伯曰∶太过者其数成，不及者其数生，土常以生也。（“太过者其数成，成者气之盛也。不及者
其数生，生者气之微也。土气长生于四季，故常以生数而不待于成也。此数有生成，其即气有国中之义欤？！
凡六十年运气政令之数，如云寒化一、寒化六等义，即此之谓。”按∶土常以生者，谓土位中宫，数止于五，
如篇中凡言湿化雨化而皆云五者是也。详求其义，土无成数而止言五之生数者，土为万物之母，生生不息，随
时递王，以生为常，如不及之运，气有可加，非若太过之运，盛而气极，不能生物之比也。）
帝曰∶其发也何如？岐伯曰∶土郁之发，岩谷震惊，（“木胜制土，土之郁也，郁极则怒，怒动则发。
岩谷者，土深之处。震惊者，土气之发也。”）雷殷气交，（“殷，盛也。气交者，升降之中，亦三气四气之
间。盖火湿合气，发而为雷，故盛于火湿之令。”）埃昏黄黑，（“尘霾蔽日也。”）化为白气，（“湿蒸
之气，岚之属也。”）飘骤高深，（“飘风骤注，冲决高深也。”）击石飞空，洪水乃从，（“岩崩石走，
洪水从而出也。”）川流漫衍，田牧土驹，（“川流漫衍，湮没郊原也。田牧土驹，以洪水之后，惟余土石嵬然，
若群驹之散牧于田野间也。”）化气乃敷，善为时雨，（“土湿之化，郁而伸也。”）始生始长，始化始成。
（“土气被郁，物化皆迟。然土郁之发，必在三气四气之间，故犹能生长化成，不失其时也。”）故民病心腹
胀，肠鸣而为数
后，甚则心痛胁 ，呕吐霍乱，饮发注下， 肿身重。（“此皆湿土为病。湿在上中二焦，故心腹胀。湿在
下焦，故数后下利。心为湿乘，故心痛。肝为湿侮，故胁肋 胀也。有声为呕，有物为吐。霍乱者，吐利并行，
而心目 乱也。饮，痰饮也。注下，大便暴泄也。湿气伤肉，则 肿身肿重。皆土发湿邪之证。”）云奔雨府，
霞拥朝阳，山泽埃昏，其乃发也，以其四气。（“雨府，太阴湿聚之处也。霞拥朝阳，见于旦也。埃昏，土气
之浊也。土主四之气，在大暑六月中后，凡六十日有奇，故土郁之发，以其四气。”）云横天山，浮游生灭，
怫之先兆。（“浮游，蜉蝣也，朝生暮死，其出以阴。此言大者为云横天山，小者为蜉蝣生灭，二者之见，则
土郁将发，先兆彰矣。怫，郁也，音佛。”）
金郁之发，天洁地明，气清气切，（“火胜制金，金之郁也。金气清明急切，故其发如此。”）大凉乃举，
草树浮烟，（按∶凉为金气，烟为火气，金王于秋，时方大凉，火退令而其气浮散于草树之间也。景岳以浮烟
为金之敛气，误矣。）燥气以行， 雾数起，（“金气至则燥气行，阴气凝则 雾起。 ，浓雾也，音茂。”）
杀气来至，草木苍干，金乃有声。（按∶秋气肃杀，故云杀气，非阴气也。草木至此凋零，气燥劲而音清切，
是谓秋声，即金声也。）故民病咳逆，心胁满，引少腹，善暴痛不可反侧，嗌干，面陈色恶。（咳逆嗌干，
肺病而燥也。心胁满引少腹，善暴痛不可反侧，金气胜而伤肝也。陈，晦也，金气肃杀，故面陈而恶也。）山
泽焦枯，土凝霜卤，怫乃发也，其气五。（燥气行，故山泽焦枯，土面凝白，卤结为霜也。金王五之气，主秋分
八月中后，凡六十日有奇，故其发也，在气之五。卤音鲁。）夜雪白露，林莽声凄，怫之兆也。（按∶秋末
有霜，先见白露。雪，犹泄也。林莽声凄，金风动也。是谓秋之先兆。）
水郁之发，阳气乃辟，（“土胜制水，水之郁也。水郁而发，寒化大行，故阳气乃辟。辟，避同。”）阴
气暴举，大寒乃至，川泽严凝，寒 结为霜雪，（“寒 ，寒气之如雾者。”）甚则黄黑昏翳，流行气交，乃
为霜杀，水乃见祥。（“黄，土色。黑，水色。水为土郁而发，故二色并见于气交。祥，灾异也，凡吉凶之兆
皆曰祥。”）故民病寒客心痛，腰 痛，大关节不利，屈伸不便，善厥逆痞坚腹满。（“此皆寒水之气为病。
火畏水，故心痛。寒入肾，故腰 痛。寒则血气滞，筋脉急，故关节不利，屈伸不便。阴气胜，阳气不行，故
厥逆痞坚腹满。”）阳光不治，空积沉阴，白埃昏瞑而乃发也，其气二火前后。（“二火前后，君火二之气，
相火三之气，自春分二月中，而尽于小暑六月节，凡一百二十日，皆二火之所主。水本王于冬，其气郁，故发
于火令之时，阴承阳也。王氏曰∶阴精与水，皆上承火，在君相二火之前后。”）太虚深玄，气犹麻散，微见
而隐，色黑微黄，怫之先兆也。（深玄，黑色也。麻散，如麻散乱可见，微见而隐也。大都占气之法，当于平
旦候之，其色黑而微黄，黄为土色，黑为水色，微黄兼黑，水郁将发之先兆也。）
木郁之发，太虚埃昏，云物以扰，大风乃至，屋发折木，木有变。（“金胜制木，木之郁也。木郁之发，
风气大行，故有埃昏云扰发屋折木等候，皆木之为变也。”）故民病胃脘当心而痛，上支两胁，膈咽不通，食
饮不下，甚则耳鸣眩转，目不识人，善暴僵仆。（“此皆风木肝邪之为病。厥阴之脉，挟胃贯膈，故胃脘当心
而痛，膈咽不通，食饮不下也。上支两胁，肝气自逆也。肝经循喉咙，入颃颡，连目系，上会于巅，故为耳鸣
眩转，目不识人等证。风木坚强，最伤胃气，故令人善僵暴仆。”）太虚苍埃，天山一色，或为浊色，黄黑郁
若，横云不起雨，而乃发也，其气无常。（“苍埃浊色，黄黑郁若，皆风尘也。风胜湿，故云虽横而不起雨。
风气之至，动变不定，故其发也，亦无常期。”）长川草偃，柔叶呈阴，松吟高山，虎啸岩岫，怫之先兆也。
（草偃，草尚之风必偃也。呈阴，凡柔叶皆垂，因风翻动而见叶底也。松吟，声在树间也。虎啸则风生，风从
虎也。凡见此者，皆木郁将发之先兆。）
火郁之发，太虚肿翳，大明不彰，（“水胜制火，火之郁也。肿字误，当作曛，盖火郁而发，热化大行，
故太虚曛翳昏昧，大明反不彰也。”）炎火行，大暑至，山泽燔燎，材木流津，广厦腾烟，土浮霜卤，止水乃
减，蔓草焦黄，风行惑言，湿化乃后。（“燔燎腾烟，炎热甚也。材木流津，汁溶流也。霜卤，水泉干涸而
卤为霜也。止水，蓄积之水也。风行惑言，热极风生，风热交炽而人言惑乱也。湿化乃后，雨不至也。厦音夏。”）
故民病少气，疮痒痈肿，胁腹胸背面首四肢 愤，胪胀，疡 ，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。（“此皆火盛之为病也。壮火食气，故少气。
火能腐物，故疮痈。阳邪有余，故为 塞愤闷胪腔胀满疡 疮毒等患。火气上冲，故呕逆。火伤筋，则螈 抽
掣。火伤骨，则骨痛难支。火伏于节，则节动。火在肠胃，则注下。火在少阳，则温疟。火实于腹，则暴痛。
火入血分，则血溢流注。火烁阴分，则精液乃少。火入肝，则目赤。火入心，则心热。火炎上焦，则瞀闷。火
郁膻中，则懊 。火性急速，败绝真阴，则暴死。胪，闾卢二音。懊音鏖。 ，乃包切。”）刻终大温，汗濡
玄府，其乃发也，其气四。（“刻终者，百刻之终也。日之刻数，始于寅初，终于丑末，此阴极之时也。故一日
之气，惟此最凉。刻终大温而汗濡玄府，他热可知矣。玄府，汗空也。火本王于夏，其气郁，故发于未申之四
气。四气者，阳极之余也。”）动复则静，阳极反阴，湿令乃化乃成。（“上文言湿化乃后，至此则火王生土，
故动复则静，阳极反阴，土气得行，湿令复至，故万物得以化成也。”）华发水凝，山川冰雪，焰阳午泽，怫之先
兆也。（“群花之发，君火二气之候也。午泽，南面之泽也。于华发之时而凝冰雪，见火气之郁也。于面南之
泽，而焰阳气见，则火郁将发之先兆也。”）有怫之应而后报也，皆观其极而乃发也。（“此以下总结上文郁
发之义也。凡应有先兆，报必随之。盖物极则变，故郁极乃发。”）木发无时，水随火也。（“土金火之郁发，
各有其时，惟风木善行数变，上文云其气无常，即木发无时也。水能胜火，上文云其气二火前后，即水随火也。”）
谨候其时，病可与期，失时反岁，五气不行，生化收藏，政无恒也。（“知时气，则病气可与期。失时气，则
五气之行尚不能知，又安知生化收藏之常政哉。”）
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？岐伯曰∶气有多
少，发有微甚，微者当其气，甚者兼其下，征其下气而见可知也。（“此发明承制之义也。气有多少，太过不
及也。发有微甚，郁微则发微，郁甚则发甚也。微者当其气，本气之见也。甚者兼其下，承气兼见也，如水位
之下，土气承之，土位之下，木气承之，木位之下，金气承之，金位之下，火气承之，火位之下，水气承之是
也。故水发之微者为寒，甚者为雹雪，是兼乎土，雹雪如土故也。土发之微者为湿，甚者为飘骤，是兼乎木，
风主飘骤故也。木发之微者为风，甚者为毁折，是兼乎金，金主杀伐故也。金发之微者为燥，甚者为清明，是
兼乎火，火主光明故也。火发之微者为热，甚者为曛昧，是兼乎水，水主昏昧故也。征，证也，取证于下承之
气，而郁发之微甚可知矣。”）
帝曰∶善！五气之发，不当位者何也？（“不当位，谓有不应其时也。”）岐伯曰∶命其差。（“气有盛
衰，则至有先后，故曰命其差。差者，不当其位也。如至真要大论曰∶‘胜复之作，动不当位，或后时而至。’
但彼论胜复之至不当位，此论五气之发不当位，虽所论似异，而义则一也。”）帝曰∶差有数乎？（“言日数
疾病，大多表现为平和。然而其气纯一，也担心亢盛则成为危害，所以说变化运行有多有少，病症表现有轻有重，生死有早有晚罢了。观察经文二十四年之间，只有在岁会八年时说：“所谓岁会，是气的平和”，那么其他年份的不平就可以知道了。所以说“制则生化”，既然这样，没有制约的就会成为危害了。所以有至而不至、未至而至的变化，都是气的偏颇罢了。不能因为它是平和的，就认为是常态而不加考察。”）
黄帝说：先生讲用寒药要避开寒时，用热药要避开热时，我不明白其中的道理，希望听听什么叫“远”？岐伯说：热天不要触犯热邪，寒天不要触犯寒邪。（“远，就是避忌的意思，即不触犯。凡是使用热药的，不要触犯司天之气的热；使用寒药的，不要触犯司天之气的寒，这就叫热无犯热，寒无犯寒。”）顺从气候的和缓，逆反气候的致病，不可不敬畏并远离它，这就是所说的时与六位。（“时指四时，即主气。位指六步，即客气。主气和客气都应当敬畏，不触犯为顺从，触犯则为逆反。”）黄帝说：温凉怎么样呢？（“是说温凉稍次于寒热，也可以触犯吗？”）岐伯说：司天之气如果是热，用热药不要触犯；司天之气如果是寒，用寒药不要触犯；司天之气如果是凉，用凉药不要触犯；司天之气如果是温，用温药不要触犯。（按：司气，是指司天地之气。意思是寒热二者固然不可触犯，即使温凉二者也应当避忌。大概岁气所系非常重大，如果稍微触犯它，都能成为危害。）间气与主气相同的不触犯，与主气不同的则轻微触犯，（“间气，指左右四间的客气。主，指主气。相同，指同热同寒，其气很盛，所以不可触犯。不同，指主寒客热或主热客寒，其气分散，邪气不一，所以可以顺应其势而轻微触犯。上节讲的是司气，这节讲的是间气。如《至真要大论》说：‘主岁者纪岁，间气者纪步也。’”）这就叫四畏，必须谨慎考察。（“四畏即寒、热、温、凉。”）黄帝说：好！如果有触犯的情况会怎样呢？（“是说如果有不得已而触犯的，将怎么办呢？”）岐伯说：天气反常于时令，则可以依据时令用药，（“天气即客气，时令即主气，客不合主，叫做反时。反时的情况则应当依据主气，因为主气的循环有常规，客气的显隐没有定数，所以姑且顺从主气。”）以及克制主气的则可以触犯，（“胜其主者，是客气太过。比如夏天寒气很盛，是客水克胜主火。冬天热气很盛，是客火克胜主水。春天的凉和秋天的温，其气都是这样。所以可以用热药犯热时，用寒药犯寒时，用凉药犯凉时，用温药犯温时，从而顺应变化，这就是所谓的从治。”）以平和为限度而不可过度。（……“过度则会损伤正气而增加病情。”）所以说：不要错过天时的信约，不要违背气运的适宜，不要助长胜气，不要赞助复气，这就叫最高明的治疗。（“客主气运，到了时候必然应验，这是天的信约，不知道时气，就失去了天信。寒热温凉，使用得当，这是气的适宜，不认识顺逆，就违背了气宜。助长胜气，赞助复气，都是帮助邪气。知道而不触犯，这叫至高治疗的奥妙。”）
黄帝说：好！五运之气也有报复吗？（“复，报复。这里问五运之气，是否也像六气的胜复那样在岁中见到？”）岐伯说：郁积到极点才会发作，等待时机才行动。（五运被克胜太甚，其郁结必定达到极点，郁极必发，其发作各有定时。详见下文。）黄帝说：请问这是什么意思？岐伯说：五常之气，太过和不及，它们的发作是不同的。黄帝说：希望能听完整。岐伯说：太过者发作暴急，不及者发作缓慢，暴急的病症严重，缓慢的病症缠绵。（“持，指进退缠绵，相持延久。太过者其气暴急，不及者其气缓慢，这是理所当然的道理。然而下文说‘太者之至徐而常，少者暴而亡’，与此节相反。却不知道太者的暴，是肆强；少者的亡，是受伤。肆强的还可以制约，受伤的无法支撑。所以这两节互相说明，正是为了阐明微甚的含义。”）黄帝说：太过和不及，它们的数理是多少？岐伯说：太过者用成数，不及者用生数，土气常用生数。（“太过者用成数，成代表气的盛。不及者用生数，生代表气的微。土气长生于四季，所以常用生数而不待成数。这个数有生成，大概就是气在国中的意义吧！凡六十年的运气政令之数，如寒化一、寒化六等含义，就是这个意思。”按：土常以生，是说土位居中宫，数止于五，如篇中凡是说湿化雨化而都说是五的就是这样。详细推求其义，土没有成数而只说五的生数，是因为土是万物的母亲，生生不息，随时递王，以生为常态，像不及的运，气还有可加，不像太过的运，盛而气极，不能生物相比。）
黄帝说：它们的发作是怎样的？岐伯说：土郁的发作，山岩山谷震动惊骇，（“木胜制土，导致土郁，郁极则怒，怒动则发。岩谷，是土深之处。震惊，是土气发作的表现。”）雷声轰鸣于气交之中，（“殷，盛大。气交，是升降之中，也是三气四气之间。大概是火湿合气，发而为雷，所以在火湿当令时盛大。”）尘霾昏暗呈黄黑色，（“尘霾遮蔽太阳。”）化为白色雾气，（“湿蒸之气，属于岚雾之类。”）狂风暴雨冲决高深之处，（“飘风骤雨，冲决高深。”）击石飞空，洪水随之而来，（“岩崩石走，洪水随之而出。”）河流漫溢，田野牧场只剩土石如群驹散落，（“河流漫溢，淹没郊原。田牧土驹，指洪水之后，只剩下高耸的土石，像群驹散牧在田野间。”）土气得以舒展，善于降下及时雨，（“土湿之化，郁结而伸展。”）万物开始生长，开始化成。 （“土气被郁，物化都迟缓。然而土郁的发作，一定在三气四气之间，所以还能生长化成，不失其时。”）所以百姓患病心腹胀满，肠鸣并且多次腹泻，严重时心痛胁肋胀满，呕吐霍乱，痰饮发作暴注下利，浮肿身重。（“这些都是湿土为病。湿在上中二焦，所以心腹胀。湿在下焦，所以多次腹泻下利。心被湿乘，所以心痛。肝被湿侮，所以胁肋胀满。有声为呕，有物为吐。霍乱，是吐利并行，而心目昏乱。饮，指痰饮。注下，指大便暴泄。湿气伤肉，则浮肿身重。都是土发湿邪的证候。”）云奔雨府，霞拥朝阳，山泽尘霾昏暗，这是土郁发作，因为它在四之气。（“雨府，是太阴湿气聚集的地方。霞拥朝阳，见于早晨。埃昏，是土气的浊。土主四之气，在大暑六月中后，凡六十多天，所以土郁的发作，在四之气。”）云横天山，浮游虫生灭，这是土郁将发的先兆。（“浮游，指蜉蝣，朝生暮死，其出现是在阴天。这里说大的是云横天山，小的是蜉蝣生灭，这两种现象出现，则土郁将发，先兆明显了。怫，指郁，音佛。”）
金郁的发作，天空洁净地面明亮，空气清冷急切，（“火胜制金，导致金郁。金气清明急切，所以发作如此。”）大凉之气兴起，草木上浮起烟雾，（按：凉为金气，烟为火气，金旺于秋，此时正凉，火退令而其气浮散于草树之间。景岳把浮烟当作金的敛气，是错误的。）燥气流行，浓雾频繁升起，（“金气至则燥气行，阴气凝则浓雾起。 ，指浓雾，音茂。”）肃杀之气到来，草木苍老干枯，金属发出声响。（按：秋气肃杀，所以说杀气，不是阴气。草木至此凋零，气燥劲而音清切，这叫秋声，也就是金声。）所以百姓患病咳嗽气逆，心胁胀满，牵引少腹，容易突发疼痛不可翻身侧卧，咽喉干燥，面色晦暗污浊。（咳逆咽干，是肺病而燥。心胁满引少腹，善暴痛不可反侧，是金气胜而伤肝。陈，是晦暗，金气肃杀，所以面陈而恶。山泽焦枯，土壤凝结白霜卤碱，这是金郁发作，它在五之气。（燥气行，所以山泽焦枯，土面凝白，卤结为霜。金旺在五之气，主秋分八月中后，凡六十多天，所以它的发作，在五气。卤音鲁。）夜晚下雪白露，林莽声音凄厉，这是金郁的先兆。（按：秋末有霜，先见白露。雪，通泄。林莽声凄，是金风动。这叫秋天的先兆。）
水郁的发作，阳气乃躲避，（“土胜制水，导致水郁。水郁而发，寒化大行，所以阳气乃躲避。辟，避同。”）阴气暴举，大寒乃至，河川沼泽严酷凝结，寒气如雾结成霜雪，（“寒 ，指寒气如雾状。”）严重时黄黑昏暗遮蔽，流行于气交之中，于是变成霜杀，水显现灾祥。（“黄，土色。黑，水色。水为土郁而发，所以二色并见于气交。祥，指灾异，凡是吉凶的征兆都叫祥。”）所以百姓患病寒客心痛，腰痛，大关节不利，屈伸不便，容易厥逆痞坚腹满。（“这些都是寒水之气为病。火畏水，所以心痛。寒入肾，所以腰痛。寒则血气滞，筋脉急，所以关节不利，屈伸不便。阴气胜，阳气不行，所以厥逆痞坚腹满。”）阳光不能治理，空中积聚沉阴，白埃昏暗然后发作，它在二火前后。（“二火前后，指君火二之气，相火三之气，自春分二月中，到小暑六月节，凡一百二十天，都是二火所主。水本王于冬，其气郁，所以发于火令之时，阴承阳。王氏说：阴精与水，都上承火，在君相二火之前后。”）太虚深黑，气犹麻散，微见而隐，色黑微黄，这是水郁的先兆。（深玄，是黑色。麻散，像麻散乱可见，微见而隐。大都占气的方法，应当在平旦观察，其色黑而微黄，黄为土色，黑为水色，微黄兼黑，是水郁将发的先兆。）
木郁的发作，太虚尘霾昏暗，云物扰乱，大风乃至，掀翻屋顶折断树木，木有变异。（“金胜制木，导致木郁。木郁之发，风气大行，所以有埃昏云扰发屋折木等候，都是木的变异。”）所以百姓患病胃脘当心而痛，向上支撑两胁，膈咽不通，饮食不下，严重时耳鸣眩晕，目不识人，容易突然僵仆。（“这些都是风木肝邪为病。厥阴之脉，挟胃贯膈，所以胃脘当心而痛，膈咽不通，饮食不下。上支两胁，是肝气自逆。肝经循喉咙，入颃颡，连目系，上会于巅，所以有耳鸣眩晕，目不识人等证。风木坚强，最伤胃气，所以令人善僵暴仆。”）太虚苍埃，天山一色，或者为浊色，黄黑郁结，横云不起雨，然后发作，它的时辰无常。（“苍埃浊色，黄黑郁结，都是风尘。风胜湿，所以云虽横而不起雨。风气之至，动变不定，所以它的发作，也没有常期。”）长河草倒，柔叶呈阴，松吟高山，虎啸岩岫，这是木郁将发的先兆。（草偃，草随风必倒。呈阴，凡柔叶皆垂，因风翻动而见叶底。松吟，声音在树间。虎啸则风生，风从虎来。凡是见到这些，都是木郁将发的先兆。）
火郁的发作，太虚肿胀遮蔽，大明不彰，（“水胜制火，导致火郁。肿字误，当作曛，盖火郁而发，热化大行，所以太虚曛翳昏昧，大明反而不彰。”）炎火行，大暑至，山泽燃烧，木材流津，广厦腾烟，土浮霜卤，止水乃减，蔓草焦黄，风行惑言，湿化乃后。（“燔燎腾烟，炎热甚。材木流津，汁溶流。霜卤，水泉干涸而卤为霜。止水，蓄积之水。风行惑言，热极风生，风热交炽而人言惑乱。湿化乃后，雨不至。厦音夏。”）所以百姓患病少气，疮痒痈肿，胁腹胸背面首四肢壅塞愤闷，胪腔胀满，疡疮，呕吐气逆，抽搐骨痛，关节乃有动，注下温疟，腹中暴痛，血溢流注，精液乃少，目赤心热，严重时瞀闷懊恼，容易突然死亡。（“这些都是火盛为病。壮火食气，所以少气。火能腐物，所以疮痈。阳邪有余，所以为壅塞愤闷胪腔胀满疡疮毒等患。火气上冲，所以呕逆。火伤筋，则抽搐掣动。火伤骨，则骨痛难支。火伏于节，则节动。火在肠胃，则注下。火在少阳，则温疟。火实于腹，则暴痛。火入血分，则血溢流注。火烁阴分，则精液乃少。火入肝，则目赤。火入心，则心热。火炎上焦，则瞀闷。火郁膻中，则懊恼。火性急速，败绝真阴，则暴死。胪，闾卢二音。懊音鏖。 ，乃包切。”）刻终大温，汗濡玄府，这是火郁发作，它在四之气。（“刻终，是百刻之终。日之刻数，始于寅初，终于丑末，这是阴极之时。所以一日之气，惟此最凉。刻终大温而汗濡玄府，其他热可知。玄府，汗孔。火本王于夏，其气郁，所以发于未申之四气。四气者，阳极之余。”）动复则静，阳极反阴，湿令乃化乃成。（“上文说湿化乃后，至此则火王生土，所以动复则静，阳极反阴，土气得行，湿令复至，所以万物得以化成。”）华发水凝，山川冰雪，焰阳午泽，这是火郁将发的先兆。（“群花之发，是君火二气之候。午泽，南面之泽。于华发之时而凝冰雪，见火气之郁。于面南之泽，而焰阳气见，则火郁将发之先兆。”）有怫之应而后报也，皆观其极而乃发也。（“此以下总结上文郁发之义。凡应有先兆，报必随之。盖物极则变，所以郁极乃发。”）木发无时，水随火也。（“土金火之郁发，各有其时，惟风木善行数变，上文云其气无常，即木发无时。水能胜火，上文云其气二火前后，即水随火。”）谨候其时，病可与期，失时反岁，五气不行，生化收藏，政无恒也。（“知时气，则病气可与期。失时气，则五气之行尚不能知，又安知生化收藏之常政哉。”）
黄帝说：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，是什么气使然？岐伯说：气有多少，发有微甚，微者当其气，甚者兼其下，征其下气而见可知也。（“此发明承制之义。气有多少，指太过不及。发有微甚，郁微则发微，郁甚则发甚。微者当其气，是本气之见。甚者兼其下，是承气兼见，如水位之下，土气承之，土位之下，木气承之，木位之下，金气承之，金位之下，火气承之，火位之下，水气承之是也。故水发之微者为寒，甚者为雹雪，是兼乎土，雹雪如土故也。土发之微者为湿，甚者为飘骤，是兼乎木，风主飘骤故也。木发之微者为风，甚者为毁折，是兼乎金，金主杀伐故也。金发之微者为燥，甚者为清明，是兼乎火，火主光明故也。火发之微者为热，甚者为曛昧，是兼乎水，水主昏昧故也。征，证也，取证于下承之气，而郁发之微甚可知矣。”）
黄帝说：好！五气之发，不当位的为什么呢？（“不当位，谓有不应其时。”）岐伯说：命其差。（“气有盛衰，则至有先后，所以说命其差。差者，不当其位。如《至真要大论》说：‘胜复之作，动不当位，或后时而至。’但彼论胜复之至不当位，此论五气之发不当位，虽所论似异，而义则一也。”）黄帝说：差有数吗？（“言日数
Diseases mostly manifest as peaceful. However, since its qi is pure and unified, there is also the fear that hyperactivity will cause harm; therefore, it is said that changes in movement have more or less, disease manifestations have mild or severe degrees, and life and death have early or late timings. Observing the twenty-four years mentioned in the classic text, only in the eight years of Suihui (Year Meeting) is it stated: "What is called Suihui is the peace of qi," from which the imbalance of other years can be known. Thus, it is said that "restriction leads to generation and transformation"; consequently, what lacks restriction becomes harmful. Therefore, there are variations such as arriving when not due, or being due but not arriving, all of which are deviations of qi. One cannot assume that because it is peaceful, it is normal and thus neglect observation."
The Yellow Emperor said: The Master spoke of avoiding cold when using cold remedies, and avoiding heat when using heat remedies. I do not understand this principle; I wish to hear what "avoiding" means. Qibo said: Do not offend heat with heat, and do not offend cold with cold. ("Avoiding" refers to shunning taboos, i.e., not offending. Whenever using heat remedies, do not offend the heat of the ruling qi; whenever using cold remedies, do not offend the cold of the ruling qi. This is called "do not offend heat with heat, do not offend cold with cold.") Following the climate brings harmony; opposing it causes disease. One must not fail to revere and avoid it; this is referred to as Time and the Six Positions. ("Time refers to the Four Seasons, i.e., the Dominant Qi. Position refers to the Six Steps, i.e., the Guest Qi. Both Dominant and Guest Qi should be revered; not offending is following, while offending is opposing.") The Yellow Emperor asked: What about Warmth and Coolness? ("Does this mean that since Warmth and Coolness are slightly inferior to Heat and Cold, can they be offended?") Qibo replied: If the ruling qi is Heat, do not use Heat remedies to offend it; if the ruling qi is Cold, do not use Cold remedies to offend it; if the ruling qi is Coolness, do not use Coolness remedies to offend it; if the ruling qi is Warmth, do not use Warmth remedies to offend it. (Note: Ruling Qi refers to the Qi governing Heaven and Earth. It means that although Heat and Cold should certainly not be offended, Warmth and Coolness should also be avoided. The influence of the Year's Qi is extremely significant; even slight offense can cause harm.) For the Intermittent Qi (Jianqi), if it is the same as the Dominant Qi, do not offend it; if it differs from the Dominant Qi, a slight offense is permissible. ("Intermittent Qi refers to the Guest Qi of the four left and right positions. Dominant Qi refers to the Dominant Qi. 'Same' means sharing the same Heat or Cold, where the qi is very strong, so it cannot be offended. 'Different' means Dominant Cold with Guest Heat, or Dominant Heat with Guest Cold, where the qi is dispersed and the pathogenic factors differ, so one may slightly offend according to the trend. The previous section discussed Ruling Qi, this section discusses Intermittent Qi. As stated in *Zhi Zhen Yao Da Lun*: 'Those governing the year record the year; those governing steps record the step.'") This is called the Four Fears, which must be carefully examined. ("The Four Fears are Cold, Heat, Warmth, and Coolness.") The Yellow Emperor said: Excellent! What happens if one offends them? ("This asks what to do if one must inevitably offend them.") Qibo said: If the Heavenly Qi (Guest Qi) goes against the seasonal timing, one may follow the seasonal timing (Dominant Qi). ("Heavenly Qi refers to Guest Qi, and Time refers to Dominant Qi. When Guest does not match Dominant, it is called 'against time.' In cases of 'against time,' one should follow the Dominant Qi, because the cycle of Dominant Qi has regularity, while the manifestation of Guest Qi is indefinite; thus, one temporarily follows the Dominant.") And if the Guest Qi overcomes the Dominant Qi, one may offend it. ("Overcoming the Dominant Qi means the Guest Qi is excessive. For example, extreme cold in summer indicates Guest Water overcoming Master Fire. Extreme heat in winter indicates Guest Fire overcoming Master Water. The coolness of spring and warmth of autumn are similar. Thus, one may use Heat remedies to offend Heat times, Cold remedies to offend Cold times, Coolness remedies to offend Coolness times, and Warmth remedies to offend Warmth times, thereby adapting to changes. This is called 'Following Treatment'.") Aim for balance and do not exceed limits. (... "Exceeding limits damages Righteous Qi and increases disease.") Therefore, it is said: Do not lose the trust of Heaven (seasonal certainty), do not oppose the appropriateness of Qi, do not assist Winning Qi, do not praise Repaying Qi. This is called Supreme Governance. ("When Guest and Dominant Qi arrive at their proper times, it is the Trust of Heaven; failing to know seasonal Qi loses this trust. Using Cold, Heat, Warmth, and Coolness appropriately is the Appropriateness of Qi; failing to recognize Following or Opposing opposes this appropriateness. Assisting Winning Qi and praising Repaying Qi both aid Pathogenic factors. Knowing this and not offending is the subtlety of Supreme Governance.")
The Yellow Emperor said: Excellent! Does the Qi of the Five Movements also have Repayment? ("Repayment refers to retaliation. This asks if the Qi of the Five Movements, like the Winning and Repaying of the Six Qi, appears annually.") Qibo said: Only when stagnation reaches its extreme does it erupt, waiting for the appropriate time to act. (When the Five Movements are excessively overcome, their stagnation must reach an extreme; once extreme, they erupt, each having its specific timing. See below for details.) The Yellow Emperor asked: Please explain what this means. Qibo said: The Qi of the Five Constants, whether excessive or deficient, manifests differently. The Yellow Emperor said: I wish to hear the complete explanation. Qibo said: Excess manifests violently/suddenly, deficiency manifests slowly/gently. Violent manifestations lead to severe disease, while slow manifestations lead to lingering disease. ("Lingering refers to advancing and retreating in a tangle, holding out for a long time. Excess qi is violent, deficiency qi is slow; this is the natural order. However, the text later says 'The Great arrives slowly and constantly, the Small arrives violently and perishes,' which seems contrary. One must realize that the violence of the Great is due to unbridled strength, while the perish of the Small is due to injury. Unbridled strength can still be controlled, but injury cannot be sustained. Thus, these two sections complement each other to elucidate the meaning of subtle versus severe.") The Yellow Emperor asked: What are the numbers for excess and deficiency? Qibo said: Excess uses Completion Numbers, deficiency uses Generation Numbers. Earth always uses Generation Numbers. ("Excess uses Completion Numbers, representing abundant qi. Deficiency uses Generation Numbers, representing weak qi. Earth's qi is born/long-lived in the four seasons, so it always uses Generation Numbers without needing Completion Numbers. These numbers having generation and completion likely reflect the concept of qi within the state! All sixty-year cycles of luck and governance numbers, such as 'Cold Transformation 1, Cold Transformation 6,' refer to this." Note: "Earth always uses Generation" means Earth occupies the Central Palace, and its number stops at five. Wherever the text mentions Humidity Transformation or Rain Transformation as five, this is the case. Seeking the deeper meaning, Earth has no Completion Number and only speaks of the Generation Number five because Earth is the mother of all things, generating endlessly, reigning successively in time, taking generation as constant. Unlike deficient movements where qi can be added, excessive movements are so full that they cannot generate things.)
The Yellow Emperor asked: How do they manifest? Qibo said: When Earth Stagnation erupts, cliffs and valleys shake and startle, ("Wood overcomes Earth, causing Earth stagnation. When stagnation reaches extremity, it becomes angry; anger moves, then it erupts. Cliffs and valleys represent deep Earth. Shaking and startling represent the eruption of Earth Qi.") Thunder roars in the intersection of Qi, ("Roaring means盛大. Intersection of Qi is in the middle of ascending and descending, also between the Third and Fourth Qi. Fire and Dampness combine to form Qi, erupting as thunder, hence it is prosperous during the Fire and Dampness commands.") Dust haze dims yellow and black, ("Dust and smog obscure the sun.") transforming into white Qi, ("Vaporized dampness, belonging to mountain mist.") drifting storms strike high and deep, ("Drifting winds and sudden rains break through high and deep places.") striking stones flying in the air, floods then follow, ("Rockslides and rolling stones, floods emerge accordingly.") rivers overflow, fields and pastures resemble scattered foals of earth, ("Rivers overflow, submerbing suburbs and plains. Fields and pastures resembling foals refers to after the flood, only towering earth and stones remain, looking like a herd of foals grazing in the fields.") Transformation Qi spreads, good at bringing timely rain, ("Earth Dampness transformation, released from stagnation.") beginning to grow, beginning to lengthen, beginning to transform, beginning to complete. ("Earth Qi being stagnant delays all transformations. However, Earth Stagnation erupts between the Third and Fourth Qi, so it can still grow and complete, not losing its season.") Thus, the people suffer from heart and abdominal distension, intestinal murmurs and frequent diarrhea, and in severe cases, heart pain, hypochondriac fullness, vomiting, Huoluan (cholera-like syndrome), fluid retention with projectile diarrhea, edema, and heavy body. ("These are all diseases caused by Damp Earth. Dampness in the Upper and Middle Jiao causes heart and abdominal distension. Dampness in the Lower Jiao causes frequent diarrhea and dysentery. Heart affected by Dampness causes heart pain. Liver insulted by Dampness causes hypochondriac distension. Sound without matter is Ou (retching), matter expelled is Tu (vomiting). Huoluan involves simultaneous vomiting and diarrhea, with confusion of mind and eyes. Yin refers to Phlegm-Fluid. Zhu Xia refers to sudden profuse diarrhea. Dampness injuring flesh causes edema and heaviness. These are all signs of Earth erupting Damp Pathogens.") Clouds rush to the Rain Mansion, morning glow embraces the rising sun, mountains and marshes are dim with dust haze; this is the eruption, occurring in the Fourth Qi. ("Rain Mansion is where Taiyin Dampness gathers. Morning glow embracing the sun appears at dawn. Dust haze is the turbidity of Earth Qi. Earth governs the Fourth Qi, after Major Heat in mid-June, lasting over sixty days. Thus, Earth Stagnation erupts in the Fourth Qi.") Clouds cross Tian Mountain, mayflies appear and disappear; this is the omen of impending stagnation. ("Mayfly refers to ephemera, born in the morning, dying at night, appearing in yin weather. Here, large clouds crossing Tian Mountain and small mayflies appearing/disappearing indicate that Earth Stagnation is about to erupt, making the omen clear. Fu refers to stagnation, pronounced Fo.")
When Metal Stagnation erupts, the sky is clean and the earth bright, the air is clear and piercing, ("Fire overcomes Metal, causing Metal stagnation. Metal Qi is clear and urgent, so its eruption appears thus.") great coolness arises, grass and trees float with smoke, (Note: Coolness is Metal Qi, smoke is Fire Qi. Metal reigns in Autumn, when it is greatly cool; Fire retreats from command, and its Qi floats among grass and trees. Jing Yue mistakenly considered floating smoke as Metal's condensing Qi.) dryness Qi flows, dense fog rises frequently, ("When Metal Qi arrives, Dryness Qi flows; when Yin Qi condenses, dense fog rises. , refers to dense fog, pronounced Mao.") killing Qi arrives, grass and trees become pale and dry, Metal produces sound. (Note: Autumn Qi is肃杀 (solemn and killing), hence called Killing Qi, not Yin Qi. Grass and trees wither here; the Qi is dry and vigorous, producing a clear and sharp sound, called Autumn Sound, which is Metal Sound.) Thus, the people suffer from cough and reverse Qi, chest and hypochondriac fullness, pulling to the lower abdomen, prone to sudden pain making turning difficult, dry throat, and dark, foul complexion. (Cough and reverse Qi, dry throat, indicate Lung disease with Dryness. Chest/hypochondriac fullness pulling to lower abdomen, sudden pain preventing turning, indicates Metal Qi overcoming and injuring Liver. Chen means dusk/dark; Metal Qi is solemn and killing, hence face is dark and foul.) Mountains and marshes scorch and wither, soil congeals with frost and salt; this is the eruption, occurring in the Fifth Qi. (Dryness Qi flows, hence mountains/marshes scorch, soil surface turns white, salt crystallizes as frost. Metal reigns in the Fifth Qi, governing after Autumn Equinox in mid-August, lasting over sixty days. Thus, its eruption occurs in the Fifth Qi. Lu pronounced Lu.) Night snow and White Dew, forests and thickets sound desolate; this is the omen. (Note: Frost in late autumn follows White Dew. Xue implies leaking. Desolate sound in forests is Metal Wind moving. This is the omen of Autumn.)
When Water Stagnation erupts, Yang Qi retreats, ("Earth overcomes Water, causing Water stagnation. When Water stagnates and erupts, Cold transformation prevails, so Yang Qi retreats. Pi is synonymous with Bi/avoid.") Yin Qi rises violently, great cold arrives, rivers and marshes freeze severely, cold vapor condenses into frost and snow, ("Cold vapor refers to cold Qi like mist.") in severe cases, yellow and black dimness obscures, flowing through the intersection of Qi, becoming frost-killing, Water shows omens. ("Yellow is Earth color. Black is Water color. Water erupts due to Earth stagnation, so both colors appear in the Qi intersection. Xiang refers to disaster/omen; all auspicious or inauspicious signs are called Xiang.") Thus, the people suffer from cold invading causing heart pain, waist and knee pain, immobility of large joints, difficulty bending and stretching, prone to cold limbs, epigastric hardness, and abdominal fullness. ("These are all diseases caused by Cold Water Qi. Fire fears Water, hence heart pain. Cold enters Kidney, hence waist/knee pain. Cold causes blood/qi stagnation and tendon contraction, hence joint immobility. Yin Qi prevailing, Yang Qi not moving, hence cold limbs, epigastric hardness, abdominal fullness.") Sunlight fails to govern, empty space accumulates heavy Yin, white haze dims then erupts, occurring before and after the Two Fires. ("Before and after Two Fires refers to Minister Fire Second Qi and Duke Fire Third Qi, from Spring Equinox mid-March to Minor Heat June, totaling 120 days, all governed by Two Fires. Water reigns in Winter, its Qi stagnates, so it erupts during Fire command, Yin supporting Yang. Wang Shi said: Yin Essence and Water both support Fire, before and after Minister and Duke Fire.") The great void is deep and dark, Qi scatters like hemp seeds, faintly visible then hidden, color black with slight yellow; this is the omen of Water Stagnation. (Deep dark is black. Hemp scatter means visible yet scattered, faintly seen then hidden. Generally, observing Qi methods should be done at dawn; color black with slight yellow: yellow is Earth, black is Water; slight yellow mixed with black is the omen of impending Water Stagnation.)
When Wood Stagnation erupts, the great void is dusty and dim, clouds and objects are disturbed, great wind arrives, roofs are blown off and trees broken, Wood undergoes change. ("Metal overcomes Wood, causing Wood stagnation. When Wood Stagnation erupts, Wind Qi prevails greatly, hence dust, cloud disturbance, roof blowing, tree breaking, etc., all are Wood's changes.") Thus, the people suffer from epigastric pain centering on the heart, extending upward to support both hypochondria, blockage of diaphragm and throat, inability to eat or drink, and in severe cases, tinnitus, vertigo, blindness/confusion, and prone to sudden stiff collapse. ("These are all diseases caused by Wind-Wood Liver Pathogen. Jueyin Meridian夹胃贯膈 (clamps stomach and pierces diaphragm), hence epigastric pain centering on heart, diaphragm/throat blockage, inability to eat/drink. Extending to hypochondria is Liver Qi reversing. Liver Meridian circulates through throat, enters Ying-Sang, connects to Eye System, meets at vertex, hence tinnitus, vertigo, blindness. Wind-Wood is strong, most injures Stomach Qi, hence sudden stiff collapse.") Great void grey haze, sky and mountain one color, or turbid color, yellow-black oppressive; horizontal clouds do not bring rain, then it erupts, its timing is irregular. ("Grey haze, turbid color, yellow-black oppression are all wind-dust. Wind overcomes Dampness, hence clouds horizontal but no rain. Wind Qi arrival is dynamic and changing, hence its eruption has no fixed time.") Long rivers bend grass, soft leaves show shade, pines chant on high mountains, tigers roar in rock peaks; this is the omen of impending Wood Stagnation. (Bending grass means grass bends with wind. Showing shade means soft leaves hang down, revealing undersides when flipped by wind. Pine chant means sound in trees. Tiger roar generates wind, wind comes from tiger. Seeing these are all omens of impending Wood Stagnation.)
When Fire Stagnation erupts, the great void swells and obscures, the Great Brightness does not shine, ("Water overcomes Fire, causing Fire stagnation. 'Swelling' is an error, should be 'Xun' (dusk/haze). Fire Stagnation erupting, Heat transformation prevails, hence great void hazy and dim, Great Brightness fails to shine.") blazing fire moves, great heat arrives, mountains and marshes burn, timber flows with sap, wide mansions rise with smoke, earth floats with frost-salt, standing water decreases, creeping grass scorches yellow, wind blows confusing words, Dampness transformation lags. ("Burning/smoke rising means intense heat. Timber flowing sap means juice melting/flowing. Frost-salt means springs dry up and salt becomes frost. Standing water means accumulated water. Wind blowing confusing words means extreme heat generates wind, wind-heat intensify causing confused speech. Dampness transformation lags means rain does not come. Xia pronounced Xia.") Thus, the people suffer from shortness of Qi, sores, itching, carbuncles and swelling, hypochondriac/abdominal/chest/back/head/limb congestion and distension, lumbar distension, ulcers, vomiting and reverse Qi, convulsions, bone pain, joint movement, projectile diarrhea with Warm Malaria, sudden abdominal pain, blood extravasation and flow, scarcity of essence/fluids, red eyes, hot heart, and in severe cases, mental confusion, restlessness, and prone to sudden death. ("These are all diseases caused by Fire Prosperity. Vigorous Fire consumes Qi, hence shortness of breath. Fire rots matter, hence sores/carbuncles. Yang Pathogen excess, hence congestion, distension, ulcers, toxins. Fire Qi rushing up, hence vomiting/reverse Qi. Fire injuring tendons, hence convulsions. Fire injuring bones, hence bone pain. Fire lodged in joints, hence joint movement. Fire in intestines/stomach, hence projectile diarrhea. Fire in Shaoyang, hence Warm Malaria. Fire solid in abdomen, hence sudden pain. Fire entering Blood level, hence blood extravasation. Fire scorching Yin level, hence scarce fluids. Fire entering Liver, hence red eyes. Fire entering Heart, hence hot heart. Fire flaming Upper Jiao, hence confusion. Fire stagnating Danzhong, hence restlessness. Fire nature is rapid, destroying True Yin, hence sudden death. Lu pronounced Lu/Ao. Ao pronounced Ao. , pronounced Bao.") End of ke (time unit) brings great warmth, sweat moistens Xuanku (sweat pores); this is the eruption, occurring in the Fourth Qi. ("End of Ke is the end of 100 Ke. Day Ke starts at Yin Chu, ends at Chou Mo, this is Yin Extreme time. Hence daily Qi is coolest here. Great warmth at end of Ke and sweat moistening Xuanku indicates other heats. Xuanku is sweat pore. Fire reigns in Summer, its Qi stagnates, so it erupts in Wei-Shen Fourth Qi. Fourth Qi is remainder of Yang Extreme.") Movement returns to stillness, Yang Extreme reverses to Yin, Damp Command transforms and completes. ("Previous text said Dampness transformation lags; now Fire reigns generating Earth, hence movement returns to stillness, Yang Extreme reverses to Yin, Earth Qi acts, Damp Command returns, hence all things can transform and complete.") Flowers bloom, water freezes, mountains/rivers ice/snow, flame-Yang Wuze; this is the omen of impending Fire Stagnation. ("Blooming flowers are Duke Fire Second Qi period. Wuze is southern marsh. Ice/snow blooming at flower time shows Fire Qi stagnation. Flame/Yang Qi appearing at southern marsh is omen of impending Fire Stagnation.") There is response to Fu (stagnation) then repayment; all observe the extreme then erupt. ("Below summarizes the meaning of Stagnation Eruption above. All responses have omens, repayments follow. Matter reaches extremity then changes, hence stagnation extreme then erupts.") Wood erupts without fixed time, Water follows Fire. ("Earth/Metal/Fire Stagnation eruptions have times; only Wind-Wood changes quickly, text says 'timing irregular', i.e., Wood erupts without time. Water overcomes Fire, text says 'before/after Two Fires', i.e., Water follows Fire.") Carefully await its time, disease can be predicted; missing time and reversing year, Five Qi do not move, generation/transformation/storage/harvest, governance has no constancy. ("Knowing seasonal Qi, disease Qi can be predicted. Missing seasonal Qi, Five Qi movement cannot be known, how can one know constants of generation/storage?")
The Yellow Emperor said: Water erupts causing hail/snow, Earth erupts causing gusts/storms, Wood erupts causing destruction/breaking, Metal erupts causing clarity/brightness, Fire erupts causing haze/darkness. What Qi causes this? Qibo said: Qi has abundance and scarcity, eruption has subtlety and severity. Subtle matches its own Qi, severe combines with its subordinate Qi. Observe the subordinate Qi to know the manifestation. ("Elucidates Meaning of Controlling/Subordinating. Abundance/scarcity refers to Excess/Deficiency. Severity/subtlety: subtle stagnation erupts subtly, severe stagnation erupts severely. Subtle matches its own Qi, appearance of original Qi. Severe combines with subordinate Qi, appearance of Controlling Qi. e.g., below Water position, Earth Qi controls; below Earth position, Wood Qi controls; below Wood position, Metal Qi controls; below Metal position, Fire Qi controls; below Fire position, Water Qi controls. Thus, Water eruption subtle is Cold, severe is Hail/Snow, combining with Earth (hail/snow like Earth). Earth eruption subtle is Dampness, severe is Gusts/Storms, combining with Wood (wind governs gusts). Wood eruption subtle is Wind, severe is Destruction, combining with Metal (Metal governs killing). Metal eruption subtle is Dryness, severe is Clarity, combining with Fire (Fire governs brightness). Fire eruption subtle is Heat, severe is Haze, combining with Water (Water governs darkness). Zheng means evidence; obtaining evidence from subordinate Controlling Qi reveals subtlety/severity of eruption.")
The Yellow Emperor said: Excellent! Why do Five Qi eruptions occur out of position? ("Out of position means not corresponding to time.") Qibo said: Call it difference. ("Qi has prosperity/decline, hence arrival has priority/later, hence called difference. Difference means not in proper position. As *Zhi Zhen Yao Da Lun* says: 'Winning/Repaying actions, movement out of position, or arriving late.' That text discusses Winning/Repaying out of position; this discusses Five Qi eruption out of position. Though seemingly different topics, the meaning is one.") The Yellow Emperor said: Does difference have numbers? ("Asking about day counts