上也。）迭移其位者病。（如初之气。太阳寒水加临而反热。三之气。少阴君火加临而反寒。本位之气。互相更迭。气之
反也。故为民病。六气皆然。）失守其位者危。（失守其位。谓失守其所主之本位也。如丑未岁太阴司天。则初之客气主
气。并主厥阴风木。而清肃之气。乘所不胜而侮之。是金气失守其位矣。至五之气。阳明秋金主气。而本位反虚。风木
之子气复雠。火热烁金。则为病甚危。所言侮反受邪。此之谓也。玉师曰。金不失守其位。则金气不虚矣。金气不虚。
自有所生之水气制火。失守。则母子皆虚。故曰危。）尺寸反者死。（南政北政之岁。有寸不应。尺不应之分。如应不应
者而响应之。是为尺寸相反。）阴阳交者死。（南政北政之岁。有左右尺寸之不应。盖左为阳。右为阴。寸为阳。尺为阴。
如阴阳交相应者死。）先立其年。以知其气。左右应见。然后乃可以言死生之逆顺。（此总结六气之加临。先立其主气之
年。以知其司天在泉之气。则间气之应见于左右。或从或违。然后乃可以言死生之顺逆。）帝曰。寒暑燥湿风火。在人
合之奈何。其于万物。何以化生。（此节论天地之气。而合于民众万物。）岐伯曰。东方生风。风生木。木生酸。酸生肝。
肝生筋。筋生心。（五方生天之五气。五气生地之五行。五行生五味而生五脏。五脏生外合之五体。盖人秉天地五方之气
味而生成者也。）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。神在天为风。在地为木。在
体为筋。在气为柔。在脏为肝。（此言阴阳不测之变化。营运于天地人之间。为元。为道。为化。为有形之五行五体五脏。
皆神用无方之妙用也。柔者。风木之气柔 也。）其性为暄。其德为和。其用为动。其色为苍。其化为荣。其虫毛。其政
为散。其令宣发。其变摧拉。其眚为陨。其味为酸。其志为怒。怒伤肝。悲胜怒。风伤肝。燥胜风。酸伤筋。辛胜酸。
（性者。五行之性也。德化者。气之祥也。政令者。气之章也。变眚者。气之易也。用者。体之动也。毛虫。木森森之
气也。夫天有五行。御五位以生寒暑燥湿风。人有五脏。化五气以生喜怒忧思恐。是人秉五气五味所生。而复伤于五气
五志。犹水之所以载舟。而亦所以覆舟也。是以上古之人。饮食有节。起居有常。顺天地之变易。以和调其阴阳。故能
苛疾不起。而常保其天命。今时之人。能知岁运之变迁。避胜复之灾眚。不唯可以治人。而亦可以养生。推而广之。可
以救斯民于万世。功莫大焉。）南方生热。热生火。火生苦。苦生心。心生血。血生脾。其在天为热。在地为火。在体为
脉。在气为息。在脏为心。其性为暑。其德为显。其用为躁。其色为赤。其化为茂。其虫羽。其政为明。其令郁蒸。其
变炎烁。其眚燔 。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。（息者。火气之蕃盛也。
显、明也。燥、火之动象也。其虫羽者。火化之游行于虚空上下也。郁、盛。蒸、热也。炎燥燔 。热之极也。极则变。
变则为灾眚矣。）中央生湿。湿生土。土生甘。甘生脾。脾生肉。肉生肺。其在天为湿。在地为土。在体为肉。在气为充。
在脏为脾。其性静兼。其德为濡。其用为化。其色为黄。其化为盈。其虫 。其政为谧。其令云雨。其变动注。其眚淫
溃。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。（充者。土气充贯于四旁也。静者。土
之性。兼者。土王四季。兼有寒热温凉之四气也。濡、润也。化生万物。土之用也。盈、充满也。 虫、肉体之虫。土
所生也。谧、静也。云雨者。在地为土。在天为湿。湿气上升而为云为雨也。动、不静也。动注淫溃。湿之极也。）西方
生燥。燥生金。金生辛。辛生肺。肺生皮毛。皮毛生肾。其在天为燥。在地为金。在体为皮毛。在气为成。在脏为肺。
其性为凉。其德为清。其用为固。其色为白。其化为敛。其虫介。其政为劲。其令雾露。其变肃杀。其眚苍落。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。（成者。万物感秋气而成也。固者。坚金之用
也。敛、收敛也。介、甲也。外被介甲。金之象也。劲、坚锐也。肃杀者。物过盛而当杀。于时为金。又兵象也。苍、
老也。落者。肃杀盛而陨落也。按在春曰风伤肝。在夏曰热伤气。在长夏曰湿伤肉。在冬曰寒伤血。谓四时之本气自
伤也。在秋曰热伤皮毛。为所胜之气伤也。盖言五脏之有受伤于四时之本气者。抑亦有受伤于所胜之气者。举一脏之不
同。而可以类推于五脏也。玉师曰。秋承夏热。变炎烁为清凉。如炎热未静。则为热气所伤。）北方生寒。寒生水。水生
咸。咸生肾。肾生骨髓。髓生肝。其在天为寒。在地为水。在体为骨。在气为坚。在脏为肾。其性为凛。其德为寒。其
用为□其色为黑。其化为肃。其虫麟。其政为静。其令□。其变凝冽。其眚冰雹。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。（坚者。寒气之化也。凛、寒凛也。肃、静也。静者。水之政令也。鳞虫、水所
生也。凝冽、寒之极也。冰雹、水之变也。按在春曰风伤肝。在长夏曰湿伤肉。是自伤其本体也。在夏曰热伤气。在
冬曰寒伤血。谓伤其所胜也。亦举二脏之不同。而可类推于五脏耶。玉师曰。火热为阳。气为阳。寒水为阴。血为阴。
亦阴阳之自伤也。）五气更立。各有所先。非其位则邪。当其位则正。（五气、五方之气也。更立、四时之更换也。各有
所先者。如春之风。夏之热。秋之凉。冬之寒。各先应期而至也。各当其所主之位。四时之正气也。如冬时应寒而反热。
夏时应热而反寒。非其所主之位则邪。邪者。为万物之贼害也。上节之不当其位。谓客气加临之位。此节之位。谓四时
主气之位。）帝曰。病生之变何如。岐伯曰。气相得则微。不相得则甚。（此论四时之气。而变生民病也。如五气各得其
位。其病则微。不相得而非其本位。则其病甚矣。）帝曰。主岁如何。岐伯曰。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。（此复论五运主岁之有太过不及也。如岁木太过。则制己所胜之土气。而侮所不
胜之金气。如不及。则己所不胜之金气。侮我而乘之。己所胜之土气。来轻我而侮之。五运皆同。周而复始。）侮反受邪。
侮而受邪。寡于畏也。帝曰。善。（此言乘侮而反受其复也。如岁木不及。则所不胜之金气侮而乘之。而金反自虚其位矣。
至秋令之时。金气虚而反受水之子气来复。则火热烁金。所谓侮反受邪也。侮而受邪。因木气不及。而金气又能制木。
寡于畏之故也。此篇论五运之气。主岁主时。而兼论六气之上下左右。盖五六相合而后成岁也。故篇名五营运。而末结
五运之太过不及。）
\r五运主岁之图\pt15a1.bmp\r
五阳年主太过 五阴年主不及
\r六气主岁及间气加临之图\pt15a2.bmp\r
少阴司天则阳明在泉少阴在上则左太阴右厥阴阳明在下则左太阳右少阳上下主岁左右主时六期环转周而复始。
\r六气主岁太过不及之图\pt15a3.bmp\r
子午寅申辰戌为阳主太过 丑未卯酉巳亥为阴主不及
\r六气主时之图\pt15a4.bmp\r
主时之气谓之主气加临之气谓之客气主气不移静而守位加临之气随司天在泉六气环转
（上位的客气。）如果客气与主气的位置相互更迭错位，就会致病。（例如初之气，本应是太阳寒水加临，却反而出现热象；三之气，本应是少阴君火加临，却反而出现寒象。本位的主气与客气互相更迭，导致气的反常。因此成为百姓的疾病，六气的情况都是如此。）如果失守了应有的位置，病情就会危重。（所谓失守其位，是指失守了其主管的本位。例如丑年或未年，太阴湿土司天，那么初之气的客气和主气都主厥阴风木，而清肃的金气，乘其所不胜（木）而反侮之，这就是金气失守其位了。到了五之气，阳明秋金主气，但其本位反而虚弱，风木之子气（火）来复仇，火热灼烧金气，那么病就非常危重。所说的“反侮反而受到邪气侵袭”，指的就是这种情况。玉师说：金如果不失守其位，那么金气就不会虚弱。金气不虚，自然有生水来制约火气。一旦失守，则母子皆虚，所以说危险。）尺寸脉相反者死。（南政年和北政年，有寸口不应、尺部不应的区别。如果应该不应的地方反而响应了，这就叫做尺寸相反。）阴阳交错者死。（南政年和北政年，有左右寸尺不应的情况。左为阳，右为阴；寸为阳，尺为阴。如果阴阳交错相应，就会死亡。）先确定当年的干支年份，以推知当年的气化规律，观察左右脉象的应验情况，然后才可以判断生死顺逆。（这是总结六气加临的规律。先确立主气所在的年份，以推知司天和在泉的气化，那么间气的反应就会显现于左右脉象，或顺从或违背，然后才可以谈论生死的顺逆。）黄帝说：寒、暑、燥、湿、风、火这六种气候，与人体的结合是怎样的？对于万物，又是如何化生的？（这一节论述天地之气与民众万物的结合。）岐伯说：东方产生风，风产生木，木产生酸味，酸味滋养肝，肝滋养筋，筋滋养心。（五方产生天的五气，五气产生地的五行，五行产生五味而生五脏，五脏产生外合的五体。人禀受天地五方的气味而生成。）它在天上表现为玄妙，在人身上体现为道，在地上表现为化育。化育产生五味，道产生智慧，玄妙产生神灵。化育产生的气，在天上为风，在地上为木，在人体为筋，在气机为柔和，在脏腑为肝。（这里讲的是阴阳不可测度的变化，运行动荡于天地人之间，作为元、道、化，以及有形的五行、五体、五脏，都是神灵运用无方妙的作用啊。柔，是指风木之气柔和。）它的性质是温暖，它的德性是平和，它的作用是运动，它的颜色是苍青，它的化育是繁荣，对应的虫类是毛虫，它的政令是疏散，它的命令是宣发，它的变异是摧折拉断，它的灾祸是陨落，它的味道是酸，它的情志是怒。怒伤肝，悲胜怒；风伤肝，燥胜风；酸伤筋，辛胜酸。（性，是五行的本性。德、化，是气的祥瑞。政、令，是气的彰显。变、眚，是气的改变。用，是体的运动。毛虫，是木气森森的表现。天有五行，驾驭五位而产生寒暑燥湿风；人有五脏，化生五气而产生喜怒忧思恐。人是禀受五气五味所生，却又被五气五志所伤，就像水能载舟，也能覆舟一样。所以上古之人，饮食有节制，起居有常规，顺应天地的变化，来调和阴阳，所以苛疾不起，常保天命。现在的人，如果能知道岁运的变迁，避开胜复的灾祸，不仅可以治病，也可以养生，推广开来，可以救万世之民，功劳没有比这更大的了。）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。它在天上为热，在地上为火，在人体为脉，在气机为蕃盛，在脏腑为心。它的性质是暑热，它的德性是显明，它的作用是躁动，它的颜色是赤红，它的化育是茂盛，对应的虫类是羽虫，它的政令是光明，它的命令是郁蒸，它的变异是炎灼，它的灾祸是焚烧，它的味道是苦，它的情志是喜。喜伤心，恐胜喜；热伤气，寒胜热；苦伤气，咸胜苦。（息，是火气蕃盛的意思。显、明，是光明的意思。躁，是火的动态形象。羽虫，是火气化行于虚空上下。郁、盛，蒸、热，是热的极盛。炎燥燔灼，是热的极致。极则变，变则为灾祸了。）中央产生湿，湿产生土，土产生甘味，甘味滋养脾，脾滋养肉，肉滋养肺。它在天上为湿，在地上为土，在人体为肉，在气机为充贯，在脏腑为脾。它的性质是静止兼融，它的德性是濡润，它的作用是化育，它的颜色是黄色，它的化育是充盈，对应的虫类是倮虫（肉体之虫），它的政令是静谧，它的命令是云雨，它的变异是暴雨倾泻，它的灾祸是淫溃，它的味道是甘，它的情志是思。思伤脾，怒胜思；湿伤肉，风胜湿；甘伤脾，酸胜甘。（充，是土气充贯于四旁。静，是土的性质。兼，是土旺于四季，兼有寒热温凉四气。濡，是润。化生万物，是土的作用。盈，是充满。倮虫，是肉体之虫，由土所生。谧，是静。云雨，是在地为土，在天为湿，湿气上升而为云为雨。动，是不静。动注淫溃，是湿的极致。）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。它在天上为燥，在地上为金，在人体为皮毛，在气机为成熟，在脏腑为肺。它的性质是凉，它的德性是清肃，它的作用是固密，它的颜色是白，它的化育是收敛，对应的虫类是介虫，它的政令是刚劲，它的命令是雾露，它的变异是肃杀，它的灾祸是草木苍老凋零，它的味道是辛，它的情志是忧。忧伤肺，喜胜忧；热伤皮毛，寒胜热；辛伤皮毛，苦胜辛。（成，是万物感秋气而成熟。固，是坚金的功用。敛，是收敛。介，是甲壳。外披甲壳，是金的形象。劲，是坚锐。肃杀，是物过盛而当杀，对应季节为金，也是兵象。苍，是老。落，是肃杀盛而陨落。按：春曰风伤肝，夏曰热伤气，长夏曰湿伤肉，冬曰寒伤血，这是说四时的本气自伤。秋曰热伤皮毛，是被所胜之气所伤。大概是说五脏有被四时本气伤害的，也有被所胜之气伤害的。举出一脏的不同，就可以类推到五脏。玉师说：秋承接夏热，若变炎烁为清凉，如果炎热未静，就会被热气所伤。）北方产生寒，寒产生水，水产生咸味，咸味滋养肾，肾滋养骨髓，骨髓滋养肝。它在天上为寒，在地上为水，在人体为骨，在气机为坚固，在脏腑为肾。它的性质是凛冽，它的德性是寒冷，它的作用是□（原文缺字，推测为藏或闭），它的颜色是黑，它的化育是肃静，对应的虫类是鳞虫，它的政令是安静，它的命令是□（原文缺字，推测为流或降），它的变异是凝冽，它的灾祸是冰雹，它的味道是咸，它的情志是恐。恐伤肾，思胜恐；寒伤血，燥胜寒；咸伤血，甘胜咸。（坚，是寒气化生的结果。凛，是寒凛。肃，是静。静，是水的政令。鳞虫，是水所生。凝冽，是寒的极致。冰雹，是水的变异。按：春曰风伤肝，长夏曰湿伤肉，这是自伤其本体。夏曰热伤气，冬曰寒伤血，这是伤其所胜。也是举两脏的不同，可以类推到五脏吗？玉师说：火热为阳，气为阳；寒水为阴，血为阴，这也是阴阳的自伤。）五气轮流树立，各有先后次序，不在其位就是邪气，当其在位就是正气。（五气，是五方之气。更立，是四时的更换。各有所先，如春风、夏热、秋凉、冬寒，各自先应期而至。各当其主之位，是四时的正气。如冬时应寒而反热，夏时应热而反寒，非其所主之位就是邪气。邪气，是万物的贼害。上一节的不当位，指客气加临之位；这一节之位，指四时主气之位。）黄帝说：疾病的变化是怎样的？岐伯说：气相得则病轻，不相得则病重。（这是论四时之气变化产生民病。如果五气各得其位，病就轻微；不相得且非其本位，病就严重了。）黄帝说：主岁的运气如何？岐伯说：气有余，则克制自己所能胜的，并反侮自己所不能胜的；气不足，则自己所不能胜的来欺侮并乘袭自己，而自己所能胜的也轻视并欺侮自己。（这是再论五运主岁的太过和不及。如岁木太过，则克制己所胜的土气，并反侮己所不胜的金气；如不及，则己所不胜的金气来侮我并乘之，己所胜的土气来轻我并侮之。五运都是这样，周而复始。）反侮反而受到邪气侵袭，是因为畏惧太少。黄帝说：好。（这是说乘侮反而受到报复。如岁木不及，则所不胜的金气来侮而乘之，而金反而自虚其位。到了秋令之时，金气虚而反受水之子气（火）来复，则火热烁金，所谓“侮反受邪”。侮而受邪，是因为木气不及，而金气又能制木，由于畏惧太少之故。本篇论五运之气，主岁主时，并兼论六气的上下左右，盖五六相合而后成岁。所以篇名五营运，最后总结五运的太过不及。）
[图：六气主岁及间气加临之图]
少阴司天则阳明在泉。少阴在上，则左太阴、右厥阴；阳明在下，则左太阳、右少阳。上下主岁，左右主时。六期环转，周而复始。
(Upper position.) When the positions of the guest qi and host qi shift and intermingle, disease occurs. (For example, in the first phase, when Taiyang Cold Water should be added but heat appears instead; in the third phase, when Shaoyin Ministerial Fire should be added but cold appears instead. The original qi and the guest qi alternate, causing a reversal of qi. Thus, it becomes a disease among the people. This applies to all six qi.) If the position is lost, the condition is critical. (Losing the position refers to losing the original position one governs. For instance, in years of Chou or Wei, when Tainyin Damp Earth governs from above, both the guest qi and host qi of the first phase are governed by Jueyin Wind Wood. However, the clear and desiccating Metal qi, taking advantage of what it cannot overcome, insults it. This is Metal qi losing its position. By the fifth phase, when Yangming Autumn Metal governs, its original position is actually deficient. The offspring qi of Wind Wood (Fire) seeks revenge, burning Metal with fire, making the disease extremely critical. What is meant by "insulting and then receiving evil" refers to this situation. Master Yu says: If Metal does not lose its position, Metal qi will not be deficient. If Metal qi is not deficient, there will naturally be Water qi generated by it to control Fire. Once the position is lost, both mother and child become deficient, hence it is said to be critical.) If the Cun (inch) and Chi (cubit) pulses are reversed, death ensues. (In Nanzheng and Beizheng years, there are distinctions between the Cun pulse not responding and the Chi pulse not responding. If the place that should not respond instead responds, this is called a reversal of Cun and Chi.) If Yin and Yang intersect, death ensues. (In Nanzheng and Beizheng years, there are instances where the left/right Cun/Chi do not respond. Left is Yang, Right is Yin; Cun is Yang, Chi is Yin. If Yin and Yang intersect and correspond, death occurs.) First establish the year stem-branch to know the qi, observe the responses on the left and right, and only then can one speak of the顺逆 (smoothness/adversity) of life and death. (This summarizes the addition of the six qi. First establish the year of the host qi to know the qi governing from above (Sitan) and below (Zaiquan). Then the response of the intermediate qi will appear on the left and right, either following or opposing. Only then can one discuss the顺逆 of life and death.) The Yellow Emperor asked: How do Cold, Heat, Dryness, Dampness, Wind, and Fire combine with humans? How do they generate transformation in all things? (This section discusses the qi of heaven and earth combining with the masses and all things.) 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. (The five directions generate the five qi of heaven, the five qi generate the five elements of earth, the five elements generate the five flavors which generate the five zang organs, and the five zang organs generate the five external tissues. Humans are formed by inheriting the qi and flavors of the five directions of heaven and earth.) In heaven, it manifests as profound mystery; in humans, it manifests as the Dao; on earth, it manifests as transformation. Transformation generates the five flavors, Dao generates wisdom, Mystery generates spirit. The qi generated by transformation is Wind in heaven, Wood on earth, Sinews in the body, Softness in the qi mechanism, and Liver in the zang organs. (This speaks of the unfathomable changes of Yin and Yang, moving through heaven, earth, and humanity, serving as Yuan, Dao, and Hua, as well as the tangible five elements, tissues, and zang organs, all being the wondrous application of Spirit. Softness refers to the soft nature of Wind-Wood qi.) Its nature is warm, its virtue is harmony, its function is movement, its color is green/cyan, its transformation is flourishing, its associated insects are hairy ones, its administration is dispersal, its command is dissemination, its alteration is destruction and tearing, its disaster is falling, its flavor is sour, its emotion is anger. Anger injures the Liver, Grief overcomes Anger; Wind injures the Liver, Dryness overcomes Wind; Sour injures Sinews, Pungent overcomes Sour. (Nature refers to the inherent nature of the five elements. Virtue and transformation refer to the auspiciousness of qi. Administration and command refer to the manifestation of qi. Alteration and disaster refer to the changeability of qi. Function refers to the movement of the substance. Hairy insects represent the lush energy of Wood. Heaven has five elements, controlling five positions to generate Cold, Heat, Dryness, Dampness, and Wind. Humans have five zang organs, transforming five qi to generate Joy, Anger, Worry, Thought, and Fear. Humans are born of five qi and flavors but are also injured by them, just as water can carry a boat but also capsize it. Therefore, ancient people regulated their diet, maintained regular routines, followed the changes of heaven and earth to harmonize Yin and Yang, thus avoiding severe diseases and preserving their natural lifespan. Modern people, if they understand the changes of annual cycles and avoid disasters of excess and deficiency, can not only treat diseases but also preserve health. Extending this principle can save humanity for generations, an achievement without equal.) The South generates Heat, Heat generates Fire, Fire generates Bitter taste, Bitter taste nourishes the Heart, Heart nourishes Blood, Blood nourishes the Spleen. In heaven, it is Heat; on earth, it is Fire; in the body, it is Vessels; in the qi mechanism, it is abundance/proliferation; in the zang organs, it is the Heart. Its nature is summer heat, its virtue is illumination, its function is restlessness, its color is red, its transformation is luxuriance, its associated insects are feathered ones, its administration is brightness, its command is stagnation and steaming, its alteration is scorching flames, its disaster is burning, 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. (Abundance refers to the proliferation of Fire qi. Illumination and brightness refer to clarity. Restlessness is the dynamic image of Fire. Feathered insects represent Fire qi traveling up and down in the void. Stagnation and steaming refer to heat. Scorching and burning are the extremes of heat. Extremes lead to change, and change leads to disaster.) The Center generates Dampness, Dampness generates Earth, Earth generates Sweet taste, Sweet taste nourishes the Spleen, Spleen nourishes Flesh, Flesh nourishes the Lungs. In heaven, it is Dampness; on earth, it is Earth; in the body, it is Flesh; in the qi mechanism, it is fullness/permeation; in the zang organs, it is the Spleen. Its nature is stillness and inclusiveness, its virtue is moistening, its function is transformation, its color is yellow, its transformation is plenitude, its associated insects are naked/bare ones (human-like), its administration is tranquility, its command is clouds and rain, its alteration is torrential rain, its disaster is flooding and ulceration, its flavor is sweet, its emotion is thought/pensive worry. Thought injures the Spleen, Anger overcomes Thought; Dampness injures Flesh, Wind overcomes Dampness; Sweet injures the Spleen, Sour overcomes Sweet. (Fullness refers to Earth qi permeating the four sides. Stillness is the nature of Earth. Inclusiveness means Earth rules the four seasons, encompassing Cold, Heat, Warmth, and Coolness. Moistening refers to lubrication. Transforming all things is the function of Earth. Plenitude refers to being full. Naked insects are flesh-bodied creatures born of Earth. Tranquility refers to stillness. Clouds and rain: on earth it is Earth, in heaven it is Dampness; Damp qi rises to form clouds and rain. Alteration refers to movement (not stillness). Torrential rain and flooding are the extremes of Dampness.) The West generates Dryness, Dryness generates Metal, Metal generates Pungent taste, Pungent taste nourishes the Lungs, Lungs nourish Skin and Hair, Skin and Hair nourish the Kidneys. In heaven, it is Dryness; on earth, it is Metal; in the body, it is Skin and Hair; in the qi mechanism, it is completion/maturity; in the zang organs, it is the Lungs. Its nature is cool, its virtue is clearing, its function is consolidation, its color is white, its transformation is gathering/retracting, its associated insects are shelled ones, its administration is strength/sharpness, its command is fog and dew, its alteration is solemn killing/desiccation, its disaster is withering and falling, its flavor is pungent, its emotion is sorrow/grief. Sorrow injures the Lungs, Joy overcomes Sorrow; Heat injures Skin and Hair, Cold overcomes Heat; Pungent injures Skin and Hair, Bitter overcomes Pungent. (Completion refers to all things maturing under Autumn qi. Consolidation is the function of hard Metal. Gathering refers to retraction. Shelled refers to carapace. Having an outer shell is the image of Metal. Strength/sharpness refers to hardness and acuity. Solemn killing refers to things becoming too abundant and thus being killed; it corresponds to Metal in time and is also the image of warfare. Cang refers to old age. Falling refers to withering due to excessive solemn killing. Note: In Spring, Wind injures the Liver; in Summer, Heat injures Qi; in Late Summer, Dampness injures Flesh; in Winter, Cold injures Blood. This refers to self-injury by the primary qi of the four seasons. In Autumn, Heat injures Skin and Hair, referring to injury by the qi one overcomes. It implies that while some zang injuries are caused by the primary qi of the four seasons, others are caused by the qi one overcomes. Citing the differences in one zang allows analogy to all five. Master Yu says: Autumn follows Summer Heat; if scorching heat turns to coolness, but the heat does not subside, it causes injury by Heat.) The North generates Cold, Cold generates Water, Water generates Salty taste, Salty taste nourishes the Kidneys, Kidneys nourish Marrow, Marrow nourishes the Liver. In heaven, it is Cold; on earth, it is Water; in the body, it is Bones; in the qi mechanism, it is firmness; in the zang organs, it is the Kidneys. Its nature is biting cold, its virtue is coldness, its function is [missing character, likely storage/closure], its color is black, its transformation is solemnity/stillness, its associated insects are scaled ones, its administration is quietude, its command is [missing character, likely flow/descent], its alteration is freezing, its disaster is hail, its flavor is salty, its emotion is fear. Fear injures the Kidneys, Thought overcomes Fear; Cold injures Blood, Dryness overcomes Cold; Salty injures Blood, Sweet overcomes Salty. (Firmness is the transformation of Cold qi. Biting cold refers to intense cold. Solemnity refers to stillness. Quietude is the administration of Water. Scaled insects are born of Water. Freezing is the extreme of Cold. Hail is the alteration of Water. Note: In Spring, Wind injures the Liver; in Late Summer, Dampness injures Flesh. This is self-injury of the original body. In Summer, Heat injures Qi; in Winter, Cold injures Blood. This is injury to what one overcomes. Also citing differences in two zang allows analogy to all five. Master Yu says: Fire and Heat are Yang, Qi is Yang; Cold Water is Yin, Blood is Yin. This is also self-injury of Yin and Yang.) The five qi take turns establishing themselves, each having its precedence. If not in its proper position, it is pathogenic; if in its proper position, it is healthy. (Five qi refers to the qi of the five directions. Taking turns establishing refers to the changing of the four seasons. Each having precedence means, for example, Spring Wind, Summer Heat, Autumn Coolness, and Winter Cold arrive in their respective times. Each occupying its governed position constitutes the healthy qi of the four seasons. If Winter should be cold but is hot, or Summer should be hot but is cold, it is not in its proper position, thus it is pathogenic. Pathogenic qi is the thief and harm to all things. The previous section's "improper position" referred to the position of added guest qi; this section's "position" refers to the position of the four seasons' host qi.) The Yellow Emperor asked: How do variations in disease arise? Qibo replied: When qi are compatible, the disease is mild; when incompatible, the disease is severe. (This discusses how changes in four-season qi generate diseases among the people. If the five qi each occupy their proper positions, the disease is mild. If they are incompatible and not in their original positions, the disease is severe.) The Yellow Emperor asked: How does the qi governing the year behave? Qibo replied: When qi is in excess, it controls what it normally overcomes and insults what it cannot overcome. When qi is deficient, what it cannot overcome insults and exploits it, and what it normally overcomes lightly insults it. (This further discusses the excess and deficiency of Wu Yun governing the year. For example, if Wood Yun is in excess, it controls the Earth qi it overcomes and insults the Metal qi it cannot overcome. If deficient, the Metal qi it cannot overcome insults and exploits it, and the Earth qi it overcomes lightly insults it. This applies to all five Yun, cycling endlessly.) Insulting and then receiving evil occurs due to a lack of reverence/fear. The Yellow Emperor said: Excellent. (This explains that exploitation and insult lead to counter-attack. For example, if Wood Yun is deficient, the Metal qi it cannot overcome insults and exploits it, but Metal itself becomes deficient in position. When Autumn arrives, Metal is weak and is counter-attacked by the offspring qi of Water (Fire), so Fire burns Metal. This is "insulting and then receiving evil." Receiving evil after insulting happens because Wood was deficient, yet Metal could still control Wood, due to a lack of reverence. This chapter discusses Wu Yun qi governing the year and season, and additionally discusses the upper/lower/left/right of Liu Qi. Since Five and Six combine to form a year, the chapter is named "Treatise on the Great Movement of Five Yun," concluding with the excess and deficiency of Five Yun.)
[Diagram: Chart of Five Yun Governing the Year]
Five Yang Years govern Excess; Five Yin Years govern Deficiency.
[Diagram: Chart of Six Qi Governing the Year and Intermediate Qi Addition]
When Shaoyin governs from above (Sitan), Yangming governs from below (Zaiquan). If Shaoyin is above, then Left is Tainyin and Right is Jueyin; if Yangming is below, then Left is Taiyang and Right is Shaoyang. Upper and Lower govern the year; Left and Right govern the time. The six phases rotate in a circle, completing the cycle.
[Diagram: Chart of Excess and Deficiency of Six Qi Governing the Year]
Zi, Wu, Yin, Shen, Chen, Xu are Yang, governing Excess; Chou, Wei, Mao, You, Si, Hai are Yin, governing Deficiency.
[Diagram: Chart of Six Qi Governing Time]
Qi governing time is called Host Qi; Qi added upon it is called Guest Qi. Host Qi remains stationary and holds its position; Guest Qi rotates with Sitan and Zaiquan, cycling through the six qi.