岩谷震惊。雷殷气交。埃昏黄黑。化为白气。飘骤高深。击石飞空。洪水乃从。川流漫衍。田牧土驹。化气乃敷。善为
时雨。始生始长。始化始成。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。云奔雨
府。霞拥朝阳。山泽埃昏。其乃发也。以其四气。云横天山。浮游生灭。怫之先兆。（此言五郁之发。有天地山川之变象。
有草木虫兽之兆征。有民病之灾眚。有寒热之更改。观其发而知其复也。雷者。火之气。三之气主火。四之气主土。故
殷殷然之雷。在土之下。火土相合。而发于三气四气之交。白乃金之气。土舒而金化也。高深、高山深谷之间。田牧土
驹者。盖因洪水泛衍。如驹之土块。散牧于田野之间。始者。谓土受天干之始化。土气复。而生长化收藏之气。咸从土
化也。民病腹胀肠鸣诸证。皆感土气而发。其气四者。发于夏秋之交。四之气也。太阴所至为云雨。浮游朝生暮死。感
湿气而化生。湿土之气。上蒸而为云横天山。下化而浮游生灭。此怫郁欲发之先兆也。怫、郁也。按此五郁之发。与气
交变论之郁复不同。气交篇之复。即上章之所谓清热胜复同。其运风清热。盖因主岁之运不及。所胜之气胜之。而子气
为母复仇。乃运气之自相胜复也。此章之所谓复岁者。即上文之所谓折其郁气。资其化源。盖五运之气居其中。上受司
天之胜。下受在泉之制。无分太过不及。咸受其郁而复发也。故其所发者。即所郁之本气。非子为母复也。是以复气与
民病各有不同。学人俱宜体析。）金郁之发。天洁地明。风清气切。大凉乃举。草树浮烟。燥气以行。 雾数起。杀气来
至。草木苍干。金乃有声。故民病咳逆。心胁满引少腹。善暴痛。不可反侧。嗌干。面尘。色恶。山泽焦枯。土凝霜卤。
怫乃发也。其气五。夜零白露。林莽声凄。怫之兆也。（ 音蒙数叶朔。明洁清切。金之令也。凉燥杀气。金之气也。此
所郁之金气复发。而政令复行也。咳逆嗌干。肺之病也。灵枢经曰。足少阳是动。病心胁痛。不能转侧。甚则面有微尘。
体无膏泽。又曰。肝是动。则病腰痛嗌干。面尘脱色。盖金气复而肝木病也。土凝霜卤者。言土凝如霜之盐。即芒硝火
硝是也。其气五者。发于五之气也。夜雪白露。言露浓之如雪。林莽声凄。声在树间。此秋声也。金之郁气。欲发之先
兆也。）水郁之发。阳气乃辟。阴气暴举。大寒乃至。川泽严凝。寒 结为霜雪。甚则黄黑昏翳。流行气交。乃为霜杀。
水乃见祥。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。阳光不治。空积沉阴。白埃昏瞑。而
乃发也。其气二火前后。太虚深玄。气犹麻散。微见而隐。色黑微黄。怫之先兆也。（辟、避也。气交、乃夏秋之交。相
火之后也。霜杀、寒结为霜而杀物也。祥、怪异也。腰 、肾之府也。关节屈伸。乃筋骨之病。肾主骨而筋属于节也。
厥逆痞坚腹满者。阳气下藏。中气塞也。君火主二之气。相火主三之气。其气发于二火之前后也。气犹麻散者。寒凝之
气。感火气而欲散也。）木郁之发。太虚埃昏。云物以扰。大风乃至。屋发折木。木有变。故民病胃脘当心而痛。上肢两
胁。膈咽不通。食饮不下。甚则耳鸣眩转。目不识人。善暴僵仆。太虚苍埃。天山一色。或气浊色。黄黑郁若。横云不
起雨而乃发也。其气无常。长川草偃。柔叶呈阴。松吟高山。虎啸岩岫。怫之先兆也。（太虚埃昏。木气发而埃土飞扬。
云物以扰。风之动也。屋发折木。郁怒之大发也。民病胃脘咽膈。食饮不下。木胜而土伤也。上肢两胁。耳鸣眩转仆不
识人。风气之为病也。天山一色。皆苍色也。浊色、埃土昏翳也。按土郁曰黄黑埃郁。水郁曰黄黑昏翳。木郁曰黄黑郁
若。盖言天元地黄。天地之气色。交相拂郁也。横云不起雨者。风行天上。密云不雨也。风乃天地四方之气。故所发无
常。松吟高山。风之声也。虎啸岩岫。虎啸则风生。风从虎也。此木郁将发之先兆也。）火郁之发。太虚曛翳。大明不彰。
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。故民病少
气。疮疡痈肿。胁腹胸背。面目四肢。 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。刻终大温。汗濡玄府。其乃发也。其气四。动复则静。阳极反阴。湿令
乃化。乃成。华发水凝。山川冰雪。焰阳午泽。怫之先兆也。（大明、日月之光明也。火郁发而曛翳于上。则日月之明不
彰。土浮霜卤者。水湿之气。受郁热上蒸而成。如霜之卤也。惑言者。嘻嘻 。形容其风自火出也。风火相合。是以
阴湿之气。在后乃化。民病痈肿诸证。皆火热盛而精血伤也。少气者。火为气之贼也。瞀闷、肺气病也。火甚精伤。故
善暴死。刻终者。谓一气分主六十日零八十七刻半。如三气之终。而大温将发于四之气也。元府、汗空也。动复则静。
阳极反阴者。少阴所至为热生。终为寒。少阴之从本从标也。湿令乃化乃成者。少阳所至为火生。终为蒸溽也。水凝冰
雪。寒之胜也。光华之气。发于水凝。焰阳之热。生于午泽。山泽通气也。此二火之气。受寒气之郁极而复将发也。按
五行之中有二火。阳火以明而在天。阴火以位而在地。华发水凝者。阳火之将发也。焰阳午泽者。阴火之欲复也。阳火
由水中而生。阴火从地泽而发。）有怫之应。而后报也。皆观其极。而乃发也。木发无时。水随火也。（报、复也。如华
发水凝。焰阳午泽。怫之应也。阳极反阴。山川冰雪。郁之极也。风气行于四时。是以木发无时。水发于二火前后。故
水随火也。按戊癸化火。火生于水泽之中。水火之相合也。是以华发水凝。水随火发。）谨候其时。病可与期。失时反岁。
五气不行。生化收藏。政无恒也。（谨候其时。则病可期而知。亦可以先期而调之。失时。失五音六气所主之时。反岁、
逆司天在泉之岁气。不能使之上下合德。无相夺伦。五气不行者。不能使五运宣行。致乖其生化收藏之常政矣。）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。（此申明五运之郁。受六气之胜制也。按六微旨大论曰。愿闻地理之应六节
气位何如。岐伯曰。显明之右。君火之位也。君火之右。退行一步。相火治之。复行一步。土气治之。复行一步。金气
治之。复行一步。水气治之。复行一步。木气治之。复行一步。君火治之。相火之下。水气治之。水位之下。土气承之。
土位之下。风气承之。风位之下。金气承之。金位之下。火气承之。君火之下。阴精承之。此言六气之有定位。各有承
制之在下。故曰。征其下气。而见可知。言征其六气在下之承制。则所见水发之雹雪。土发之飘骤可知矣。气有多少者。
五运之气。有太过不及也。发有征甚者。有徐有暴也。当其气者。当其本气而自发也。兼其下者。水发而兼土之雹雪。
土发而兼木之飘骤。木发而兼金之毁折。金发而兼火之清明。火发而兼水之曛昧。盖分别此章之复。乃受六气之郁。非
五运之自相胜复也。）帝曰。善。五气之发。不当位者。何也。岐伯曰。命其差。帝曰。差有数乎。岐伯曰。后皆三十度
而有奇也。（差音雌。位、谓五运所主之时。命、令也。差、参差也。言五运之发。不当其本位而发者。乃所行之政令有
差也。如水位于冬。而所发在于二火前之正月二月。土位于长夏。而所发在于四气之七月八月。金位于秋。而所发在于
五气之九月十月。火位于夏。而所发在于四气之七月八月。皆后发三十日而有奇。盖郁极而后乃发。是以去本位之少迟。）
帝曰。气至而先后者何。岐伯曰。运太过则其至先。运不及则其至后。此候之常也。帝曰。当时而至者何也。岐伯
曰。非太过。非不及。则至当时。非是者眚也。（此论五运主时之有太过不及也。气、谓四时之气。运、谓五运之化。五
运各主七十二日有奇。运太过则其气至先。运不及则其气至后。此时候之常也。非太过。非不及。则气至当时。非是者。
则生长化收藏之气不应。而为四时之灾眚矣。）帝曰。善。气有非时而化者。何也。岐伯曰。太过者当其时。不及者归其
己胜也。（此论六气主时之有太过不及也。六气各主六十日有奇。如清肃之气行于春。炎热之气行于秋。凝寒之气行于夏。
溽蒸之气行于冬。是谓非时而化。盖太过者。当其时而各司寒热温凉之气。不及者。归其已胜。己胜者。谓归于胜己之
气。即非时之化也。前章论五运六气之主岁而有盛衰。此复论五运六气之主时。而亦有太过不及。）帝曰。四时之气。至
有早晏高下左右。其候何如。岐伯曰。行有逆顺。至有迟速。故太过者化先天。不及者化后天。帝曰。愿闻其行。何谓
也。岐伯曰。春气西行。夏气北行。秋气东行。冬气南行。故春气始于下。秋气始于上。夏气始于中。冬气始于标。春
气始于左。秋气始于右。冬气始于后。夏气始于前。此四时正化之常。故至高之地。冬气常在。至下之地。春气常在。
必谨察之。帝曰。善。（此论四时之气。而有太过不及也。早晏者。先天而至。后天而至也。顺者。春气西行。夏气北行。
秋气东行。冬气南行。逆者。反顺为逆也。春气生于东。故从东而西行。夏气发于南。故从南而北行。秋气始于西。故
从西而东行。冬气本于北。故从北而南行。此四时之应四方也。故春气至下而升。秋气从上而降。夏火之气。由中而布
于四旁。冬藏之气。从表而归于内腑。左东右西。前离后坎。此四时之有高下左右。乃正化之常也。故至高之地。冬气
常在。谓收藏之气。从高而下。自外而内也。至下之地。春气常在。谓生长之气。自下而升。从内而外也。上节论五运
六气之太过不及。以应四时之早晏。此论四时气之迟速。以应五运六气之盛衰。）黄帝问曰。五运六气之应。见六化之正。
六变之纪。何如。岐伯对曰。夫六气正纪。有化有变。有胜有复。有用有病。不同其候。帝欲何乎。帝曰。愿尽闻之。
（此论五运六气之主时。而各有德化政令。胜复变病之常。夫前章之所谓初之气二之气者。论加临之客气。乃六期环转。
各有不同。此复论四时之主气。有春之木。夏之火。秋之金。冬之水。各主七十二日有奇。又有初气之厥阴。二气之少
阴。三气之少阳。四气之太阴。五气之阳明。六气之太阳。各主六十日零八十七刻半。此四时不易之气。有寒热温凉生
长收藏之政令。故曰常。）岐伯曰。请遂言之。夫气之所至也。厥阴所至为和平。少阴所至为暄。太阴所至为埃溽。少阳
所至为炎暑。阳明所至为清劲。太阳所至为寒 。时化之常也。（气之所至。谓四时有五运六气之所至也。春气舒迟。故
为和平。暄、春晚也。又温暖也。盖少阴虽主君火而本寒。故主于寒热之交。以司温和之气。此节盖以厥阴风木主春。
少阳炎暑主夏。阳明清凉主秋。太阳寒水主冬。此四时气化之常也。故以太阴转列于少阳之前者。谓土气分旺于四季。
先从春夏始也。此首论六气之中。有五运。五运之中有四时。）厥阴所至为风府。为璺启。少阴所至为火府。为舒荣。太
阴所至为雨府。为员盈。少阳所至为热府。为行出。阳明所至为司杀府。为庚苍。太阳所至为寒府。为归藏。司化之常
也。（璺音问府者。各有所司也。璺启、开坼也。舒荣、舒展而荣华也。员盈、周备也。夏气始于中。行出者。从中而出
于外也。庚、更也。草木至秋而更变也。归藏者。万物至冬而归藏也。此三阴三阳。各有风寒湿热之所司。而为璺启舒
荣之化。故为司化之常。）厥阴所至为生。为风摇。少阴所至为荣。为形见。太阴所至为化。为云雨。少阳所至为长。为
蕃鲜。阳明所至为收。为雾露。太阳所至为藏。为周密。气化之常也。（生长化收藏。五时之气也。风摇形见。气之化也。
故为气化之常。）厥阴所至为风生。终为肃。少阴所至为热生。中为寒。太阴所至为湿生。终为注雨。少阳所至为火生。
终为蒸溽。阳明所至为燥生。终为凉。太阳所至为寒生。中为温。德化之常也。（肃、肃杀也。风能生万物。而终为肃杀
之气。盖四时皆有风气。故能生长万物。而亦能收杀也。少阴太阳。为水火阴阳之主。太阳标阳而本寒。少阴标阴而本
热。少阴之上。热气治之。中见太阳。太阳之上。寒气治之。中见少阴。阴阳标本。互换于中。故中寒而中温也。太阴
湿土之气。上蒸而为云为雨。故终为注雨。少阳相火。生于地泽。故终为溽蒸。阳明燥金。终为清凉。生者。谓六气所
山谷震动，雷声轰鸣于天地气交之处。尘土飞扬，天色昏黄黑沉，随后化为白色的雾气。狂风暴雨在高深之间飘骤，击打岩石，飞溅空中。洪水随之涌起，河流泛滥漫延，田野牧场中散落着如马驹般的土块。土气得以敷布，善于降下适时之雨。万物开始生长、发育、化育和成熟。因此民众易患心腹胀满、肠鸣且频繁腹泻的病证，严重时会心痛、胁肋胀满、呕吐霍乱、饮邪发作导致急注样腹泻、水肿及身体沉重。
云层奔涌，雨水汇聚，朝霞拥抱着初升的太阳，山泽间尘土昏暗，这是土郁之气发作时的景象。这是因为四时之气的影响，云层横亘在天山之上，浮游生物（如蜉蝣）朝生暮死，忽隐忽现，这是郁气即将发作的先兆。（这段文字论述了五运郁发时，天地山川的变化景象，草木虫兽的征兆，民众疾病的灾祸，以及寒热气候的更替。观察其发作即可知晓其复气。雷是火的气化表现，三之气主火，四之气主土，所以隆隆的雷声位于土之下，是火与土相合，在三之气与四之气交接时发作。白色是金的气化表现，土气舒展则金气转化。高深指高山深谷之间。“田牧土驹”是指因洪水泛滥，如同马驹般的土块散落在田野之间。“始”指土受天干初始的化育。土气恢复后，生长化收藏的气机都随土气而化。民众出现的腹胀、肠鸣等症状，都是感受土气而发作的。这种气在夏秋之交（四之气）发作。太阴湿土所致为云雨，浮游生物感湿气而生灭。湿土之气上蒸形成横亘天山的云雾，下化产生朝生暮死的浮游生物，这是怫郁欲发的先兆。怫即郁结。按此处的五郁发作，与《气交变大论》中的郁复不同。《气交变论》中的复，即上一章所说的“清热胜复同”，其运风清热，是因为主岁的运气不及，所胜之气乘虚而入，子气为母复仇，这是运气自身的胜复。本章所说的复岁，即上文所说的“折其郁气，资其化源”。五运之气居其中，上受司天之气的克制，下受在泉之气的制约，无论太过还是不及，都受到郁遏而后复发。所以其发作的是原本被郁的本气，并非子为母复。因此复气与民众疾病各有不同，学者应当仔细辨析。）
金郁发作时，天空洁净，大地明朗，风气清劲切厉，大凉之气兴起。草木表面浮现烟雾，燥气流行，雾霭多次升起，肃杀之气到来，草木苍老干枯，金气发出声响。因此民众易患咳嗽气逆、心胁胀满牵引少腹、容易突发疼痛、不能翻身侧卧、咽喉干燥、面色如蒙尘垢、色泽恶浊等病证。山泽焦枯，土壤凝结如霜卤（盐碱），这是金郁发作的景象。其气在五之气时发作，夜晚降下白露，林莽间声音凄清，这是金郁将发的征兆。（“蒙数”音同“朔”，意为明洁清切，是金的政令。凉燥肃杀是金的气化。此处是被郁的金气复发，政令重新施行。咳嗽气逆、咽喉干燥是肺的病证。《灵枢经》说：足少阳胆经变动，会病心胁痛，不能转侧，严重时面部有微尘，身体无光泽。又说：肝经变动，会病腰痛、咽喉干燥、面色如蒙尘垢、脱色。这是金气恢复而肝木生病的表现。“土凝霜卤”是说土壤凝结如霜一样的盐，即芒硝、火硝。其气在五之气时发作。“夜零白露”是说露水浓重如雪，“林莽声凄”是说声音在树间，这是秋声。这是金郁气欲发的先兆。）
水郁发作时，阳气退避，阴气暴起，大寒降临，河川沼泽严酷凝结，寒气结为霜雪，严重时黄黑色昏暗遮蔽，流行于天地气交之间，于是成为霜杀之物，水气显现出怪异现象。因此民众易患寒气客居引起的心痛、腰痛、大关节不利、屈伸不便、容易厥逆、痞塞坚硬、腹部胀满等病证。阳光不明，空虚积聚阴沉之气，白色尘埃昏暗迷蒙，这是水郁发作的景象。其气在二火（君火、相火）前后发作，天空深邃玄黑，气像麻散一样微弱可见又隐没，颜色黑中带黄，这是水郁将发的先兆。（“辟”通“避”。气交是夏秋之交，在相火之后。霜杀是寒结为霜而杀伤万物。祥是怪异。腰是肾之府。关节屈伸是筋骨病，肾主骨而筋属于节。厥逆、痞坚、腹满是阳气下藏，中气堵塞。君火主二之气，相火主三之气，其气在二火前后发作。气像麻散，是寒凝之气感火气而欲散的表现。）
木郁发作时，天空尘土昏暗，云物扰乱，大风到来，掀翻屋顶，折断树木，木气发生变化。因此民众易患胃脘当心而痛，向上肢及两胁放射，膈咽不通，饮食不下，严重时耳鸣眩晕，不识人，容易突然僵仆。天空苍黄埃尘，天山一色，或者气色浑浊，黄黑郁结，横云不起雨，这是木郁发作的景象。其气无常，长草随风倒伏，柔叶呈现阴影，松吟高山，虎啸岩岫，这是木郁将发的先兆。（天空尘土昏暗，是木气发作而埃土飞扬。云物扰乱，是风的运动。掀屋折木，是郁怒的大发作。民众病胃脘咽膈、饮食不下，是木胜伤土。上肢两胁、耳鸣眩晕、仆倒不识人，是风气致病。天山一色皆苍色。浊色是埃土昏翳。按土郁曰黄黑埃郁，水郁曰黄黑昏翳，木郁曰黄黑郁若，是说天元地黄，天地之气色相互拂郁。横云不起雨，是风行天上，密云不雨。风是天地四方之气，所以发作无常。松吟高山是风声，虎啸岩岫是虎啸生风，风从虎来。这是木郁将发的先兆。）
火郁发作时，天空昏暗遮蔽，日月光明不显，炎火流行，大暑到来，山泽焚烧燎原，木材流淌汁液，高大屋宇腾起烟雾，土壤浮起霜卤，静止的水减少，蔓草焦黄，风吹动使人言语迷惑，湿化之气滞后。因此民众易患少气、疮疡痈肿，胁腹胸背、面目四肢愤胀，疡呕逆，抽搐骨痛，关节动摇，急注腹泻、温疟，腹中暴痛，血溢流注，精液减少，目赤心热，严重时神志昏闷懊恼，容易突然死亡。节气终了时大温，汗孔湿润，这是火郁发作的景象。其气在四之气时发作，动极则静，阳极反阴，湿令才化育生成。花开水凝，山川冰雪，午泽焰阳，这是火郁将发的先兆。（大明指日月的光明。火郁发作而昏暗在上，则日月之光不显。土浮霜卤，是水湿之气受郁热上蒸而成，如霜之卤。惑言，形容风自火出。风火相合，所以阴湿之气在后化育。民众病痈肿诸证，都是火热盛而精血伤。少气，因为火是气的贼害。瞀闷，是肺气病。火甚精伤，所以容易突然死亡。刻终，指一气分主六十日零八十七刻半，如三气之终，而大温将发于四之气。元府即汗空。动复则静，阳极反阴，是少阴所至为热生，终为寒，少阴从本从标。湿令乃化乃成，是少阳所至为火生，终为蒸溽。水凝冰雪，是寒之胜。光华之气发于水凝，焰阳之热生于午泽，是山泽通气。这是二火之气受寒气郁极而复将发。按五行中有二火，阳火以明而在天，阴火以位而在地。华发水凝，是阳火将发；焰阳午泽，是阴火欲复。阳火由水中生，阴火从地泽发。）
有怫郁的应象，然后才有报复之气。都要观察其极点，然后才发作。木发无定时，水随火而发。（报即复。如华发水凝、焰阳午泽，是怫之应。阳极反阴、山川冰雪，是郁之极。风气行于四时，所以木发无时。水发于二火前后，所以水随火。按戊癸化火，火生于水泽之中，水火相合，所以华发水凝，水随火发。）
谨慎等候其时，疾病可以预测。失时反岁，五气不行，生化收藏的政令就没有恒常了。（谨慎等候其时，则病可预期而知，也可以提前调治。失时，是失五音六气所主之时。反岁，是逆司天在泉之岁气，不能使之上下合德，无相夺伦。五气不行，是不能使五运宣行，致乖其生化收藏之常政。）
黄帝问：水发而有雹雪，土发而有飘骤，木发而有毁折，金发而有清明，火发而有曛昧，是什么气使之然？岐伯答：气有多少，发有微甚。微者当其本气，甚者兼其下气。征验其下气，所见可知。（这段申明五运之郁受六气之胜制。按《六微旨大论》说：愿闻地理之应六节气位如何。岐伯说：显明之右，是君火之位。君火之右，退行一步，相火治之。复行一步，土气治之。复行一步，金气治之。复行一步，水气治之。复行一步，木气治之。复行一步，君火治之。相火之下，水气治之。水位之下，土气承之。土位之下，风气承之。风位之下，金气承之。金位之下，火气承之。君火之下，阴精承之。这是说六气有定位，各有承制在下，所以说：征其下气，而见可知。言征验其六气在下之承制，则所见水发之雹雪、土发之飘骤可知矣。气有多少，是五运之气有太过不及。发有征甚，是有徐有暴。当其气，是当其本气而自发。兼其下，是水发而兼土之雹雪，土发而兼木之飘骤，木发而兼金之毁折，金发而兼火之清明，火发而兼水之曛昧。这是分别此章之复，乃受六气之郁，非五运之自相胜复。）
黄帝问：好。五气之发，不当位的，为什么呢？岐伯答：命其差。黄帝问：差有数吗？岐伯答：后皆三十度而有奇也。（差音雌。位，谓五运所主之时。命，令也。差，参差也。言五运之发，不当其本位而发者，乃所行之政令有差也。如水位于冬，而所发在于二火前之正月二月；土位于长夏，而所发在于四气之七月八月；金位于秋，而所发在于五气之九月十月；火位于夏，而所发在于四气之七月八月。皆后发三十日而有奇。盖郁极而后乃发，是以去本位之少迟。）
黄帝问：气至而先后者何？岐伯答：运太过则其至先，运不及则其至后。此候之常也。黄帝问：当时而至者何也？岐伯答：非太过，非不及，则至当时。非是者眚也。（此论五运主时之有太过不及也。气，谓四时之气。运，谓五运之化。五运各主七十二日有奇。运太过则其气至先，运不及则其气至后，此时候之常也。非太过，非不及，则气至当时。非是者，则生长化收藏之气不应，而为四时之灾眚矣。）
黄帝问：好。气有非时而化者，何也？岐伯答：太过者当其时，不及者归其己胜也。（此论六气主时之有太过不及也。六气各主六十日有奇。如清肃之气行于春，炎热之气行于秋，凝寒之气行于夏，溽蒸之气行于冬，是谓非时而化。盖太过者，当其时而各司寒热温凉之气。不及者，归其已胜。己胜者，谓归于胜己之气，即非时之化也。前章论五运六气之主岁而有盛衰，此复论五运六气之主时，而亦有太过不及。）
黄帝问：四时之气，至有早晏高下左右，其候何如？岐伯答：行有逆顺，至有迟速。故太过者化先天，不及者化后天。黄帝问：愿闻其行，何谓也？岐伯答：春气西行，夏气北行，秋气东行，冬气南行。故春气始于下，秋气始于上，夏气始于中，冬气始于标。春气始于左，秋气始于右，冬气始于后，夏气始于前。此四时正化之常。故至高之地，冬气常在；至下之地，春气常在。必谨察之。黄帝问：好。（此论四时之气，而有太过不及也。早晏者，先天而至，后天而至也。顺者，春气西行，夏气北行，秋气东行，冬气南行。逆者，反顺为逆也。春气生于东，故从东而西行；夏气发于南，故从南而北行；秋气始于西，故从西而东行；冬气本于北，故从北而南行。此四时之应四方也。故春气至下而升，秋气从上而降，夏火之气，由中而布于四旁，冬藏之气，从表而归于内腑。左东右西，前离后坎，此四时之有高下左右，乃正化之常也。故至高之地，冬气常在，谓收藏之气，从高而下，自外而内也。至下之地，春气常在，谓生长之气，自下而升，从内而外也。上节论五运六气之太过不及，以应四时之早晏，此论四时气之迟速，以应五运六气之盛衰。）
黄帝问：五运六气之应，见六化之正，六变之纪，何如？岐伯对曰：夫六气正纪，有化有变，有胜有复，有用有病，不同其候。帝欲何乎？帝曰：愿尽闻之。（此论五运六气之主时，而各有德化政令，胜复变病之常。夫前章之所谓初之气二之气者，论加临之客气，乃六期环转，各有不同。此复论四时之主气，有春之木，夏之火，秋之金，冬之水，各主七十二日有奇。又有初气之厥阴，二气之少阴，三气之少阳，四气之太阴，五气之阳明，六气之太阳，各主六十日零八十七刻半。此四时不易之气，有寒热温凉生长收藏之政令，故曰常。）
岐伯曰：请遂言之。夫气之所至也，厥阴所至为和平，少阴所至为暄，太阴所至为埃溽，少阳所至为炎暑，阳明所至为清劲，太阳所至为寒栗。时化之常也。（气之所至，谓四时有五运六气之所至也。春气舒迟，故为和平。暄，春晚也，又温暖也。盖少阴虽主君火而本寒，故主于寒热之交，以司温和之气。此节盖以厥阴风木主春，少阳炎暑主夏，阳明清凉主秋，太阳寒水主冬，此四时气化之常也。故以太阴转列于少阳之前者，谓土气分旺于四季，先从春夏始也。此首论六气之中，有五运，五运之中有四时。）
厥阴所至为风府，为璺启。少阴所至为火府，为舒荣。太阴所至为雨府，为员盈。少阳所至为热府，为行出。阳明所至为司杀府，为庚苍。太阳所至为寒府，为归藏。司化之常也。（璺音问。府者，各有所司也。璺启，开坼也。舒荣，舒展而荣华也。员盈，周备也。夏气始于中，行出者，从中而出于外也。庚，更也。草木至秋而更变也。归藏者，万物至冬而归藏也。此三阴三阳，各有风寒湿热之所司，而为璺启舒荣之化，故为司化之常。）
厥阴所至为生，为风摇。少阴所至为荣，为形见。太阴所至为化，为云雨。少阳所至为长，为蕃鲜。阳明所至为收，为雾露。太阳所至为藏，为周密。气化之常也。（生长化收藏，五时之气也。风摇形见，气之化也。故为气化之常。）
厥阴所至为风生，终为肃。少阴所至为热生，中为寒。太阴所至为湿生，终为注雨。少阳所至为火生，终为蒸溽。阳明所至为燥生，终为凉。太阳所至为寒生，中为温。德化之常也。（肃，肃杀也。风能生万物，而终为肃杀之气。盖四时皆有风气，故能生长万物，而亦能收杀也。少阴太阳，为水火阴阳之主。太阳标阳而本寒，少阴标阴而本热。少阴之上，热气治之，中见太阳。太阳之上，寒气治之，中见少阴。阴阳标本，互换于中，故中寒而中温也。太阴湿土之气，上蒸而为云为雨，故终为注雨。少阳相火，生于地泽，故终为溽蒸。阳明燥金，终为清凉。生者，谓六气所……）
The valleys tremble, and thunder roars at the intersection of heaven and earth qi. Dust rises, the sky turns dim yellow and black, then transforms into white qi. Wild winds and sudden rains sweep through high mountains and deep valleys, striking rocks and flying in the air. Floodwaters surge forth, rivers overflow and spread, and fields and pastures are scattered with soil clods like foals. The transformation qi of Earth spreads, bringing timely rains. Things begin to generate, grow, transform, and complete. Therefore, the people suffer from heart and abdominal distension, borborygmus, and frequent diarrhea. In severe cases, there is heart pain, hypochondriac fullness, vomiting, cholera, fluid retention leading to projectile diarrhea, edema, and heavy body.
Clouds rush, rain gathers, morning clouds embrace the rising sun, and dust dims the mountains and marshes; this is the manifestation of Earth depression erupting. This occurs due to the influence of the four seasonal qis. Clouds hang across Tian Mountain, ephemeral organisms (such as mayflies) are born in the morning and die at night, appearing and disappearing suddenly; this is the precursor sign of impending depression. (This passage discusses the phenomena of heaven, earth, mountains, and rivers during the eruption of the five depressions, the omens of plants, insects, and animals, the disasters of human diseases, and the changes of cold and heat. Observing the eruption allows one to know the recovery. Thunder is the qi transformation of Fire. The third qi governs Fire, and the fourth qi governs Earth. Thus, the rumbling thunder is below the Earth, representing the combination of Fire and Earth, erupting at the junction of the third and fourth qi. White is the qi transformation of Metal; when Earth qi expands, Metal transforms. "High and deep" refers to the space between high mountains and deep valleys. "Soil clods like foals in fields and pastures" refers to soil clods scattered in the fields due to flooding. "Beginning" refers to the initial transformation of Earth receiving Heavenly Stems. When Earth qi recovers, the qi of generation, growth, transformation, and storage all follow Earth's transformation. Symptoms such as abdominal distension and borborygmus in the people arise from sensing Earth qi. This qi erupts in the transition between summer and autumn (the fourth qi). Taiyin [Earth] manifests as clouds and rain; ephemeral organisms are born and die by sensing dampness qi. Damp-Earth qi steams upward to form clouds hanging across Tian Mountain and transforms downward to produce ephemeral organisms that live briefly; this is the precursor sign of Fu Yu (stagnant depression) about to erupt. Fu means Yu (depression/stagnation). Note that the eruption of the Five Depressions here differs from the depression-recovery discussed in the *Qi Jiao Bian Lun*. The recovery in *Qi Jiao Bian Lun* refers to what was mentioned in the previous chapter as "clearing heat and overcoming recovery," where the movement is wind clearing heat. This occurs because the governing year's Yun is insufficient, allowing the overcoming qi to prevail, and the child qi avenges the mother qi; this is the self-overcoming and recovery of Yun Qi. The "recovery year" mentioned in this chapter refers to the aforementioned "breaking its stagnant qi and nourishing its source of transformation." The Five Yun Qi reside in the middle, subjected to the overcoming of the Si Tian (Heavenly Governor) above and the restriction of the Zai Quan (Earthly Ruler) below. Regardless of excess or deficiency, they are all depressed and then erupt. Therefore, what erupts is the original depressed fundamental qi, not the child avenging the mother. Thus, the recovery qi and human diseases differ, and scholars should analyze them carefully.)
When Metal depression erupts, the sky is clean, the earth is bright, the wind qi is clear and sharp, and great coolness arises. Grass and trees appear smoky, dry qi circulates, fog rises frequently, and killing qi arrives. Grass and trees become pale and dry, and Metal qi makes sounds. Therefore, the people suffer from cough and rebellious qi, chest and hypochondriac fullness radiating to the lower abdomen, sudden severe pain making it impossible to turn over, dry throat, dusty complexion, and foul color. Mountains and marshes are scorched and dried, and soil congeals like frost and salt (alkali); this is the manifestation of Metal depression erupting. Its qi erupts in the fifth qi. White dew falls at night, and the sound in the forests is desolate; this is the omen of Metal depression. ("Meng Shuo" sounds like "Shuo," meaning clear and bright, which is the command of Metal. Cool, dry, and killing qi is the qi of Metal. Here, the depressed Metal qi recovers, and its administration resumes. Cough, rebellious qi, and dry throat are diseases of the Lung. The *Ling Shu Jing* states: When the Foot Shaoyang Gallbladder channel moves, it causes chest and hypochondriac pain, inability to turn, and in severe cases, a dusty face and lack of luster in the body. It also states: When the Liver channel moves, it causes waist pain, dry throat, dusty face, and loss of color. This indicates that Metal recovery causes Liver Wood disease. "Soil congealing like frost and salt" means the soil congeals like salty frost, i.e., mirabilite or saltpeter. Its qi erupts in the fifth qi. "White dew falling at night" means the dew is thick like snow. "Desolate sound in forests" refers to the sound among trees, which is the sound of autumn. This is the precursor sign of Metal depression about to erupt.)
When Water depression erupts, Yang qi retreats, Yin qi rises violently, and severe cold arrives. Rivers and marshes freeze strictly, cold condenses into frost and snow. In severe cases, yellow-black darkness obscures, circulating in the intersection of heaven and earth, becoming frost-killing things, and Water qi shows anomalies. Therefore, the people suffer from cold invading causing heart pain, waist pain, stiffness and immobility of large joints, difficulty in flexion and extension, frequent cold limbs, epigastric hardness and fullness. Sunlight is obscured, empty accumulation of yin qi, white dust dims vision; this is the manifestation of Water depression erupting. Its qi erupts before and after the two Fires (Ministerial Fire and Sovereign Fire). The vast sky is deep and dark, qi scatters like hemp seeds, faintly visible and then hidden, with a color of black slightly yellow; this is the omen of Water depression. ("Bi" means avoid. Qi Jiao is the intersection of summer and autumn, after Ministerial Fire. Frost-killing means cold condensing into frost and killing living things. Xiang means anomaly. The waist is the mansion of the Kidney. Joint flexion and extension are diseases of sinews and bones; the Kidney governs bones, and sinews attach to joints. Cold limbs, epigastric hardness, and abdominal fullness indicate Yang qi sinking and Middle Qi blockage. Sovereign Fire governs the second qi, Ministerial Fire governs the third qi; its qi erupts before and after these two Fires. Qi scattering like hemp seeds indicates cold-congealed qi wanting to disperse upon sensing Fire qi.)
When Wood depression erupts, the vast sky is dusty and dim, clouds and objects are disturbed, and great winds arrive, tearing roofs and breaking trees, causing changes in Wood. Therefore, the people suffer from epigastric pain centered on the heart, radiating to the upper limbs and both hypochondria, obstruction of the diaphragm and throat, inability to eat or drink. In severe cases, tinnitus, vertigo, inability to recognize people, and sudden stiff collapse occur. The sky is gray with dust, mountains and sky are one color, or the qi color is turbid, yellow-black and depressed. Horizontal clouds do not rise, and rain does not fall until Wood depression erupts. Its qi is unpredictable; long grass bends, soft leaves show shade, pines sing in high mountains, and tigers roar in rock peaks; this is the omen of Wood depression. (Dusty and dim sky indicates Wood qi erupting and raising dust. Disturbed clouds and objects indicate the movement of Wind. Tearing roofs and breaking trees indicate a violent eruption of pent-up anger. People suffering from epigastric/throat/diaphragm obstruction and inability to eat indicate Wood overacting on Earth. Radiating pain, tinnitus, vertigo, and collapse indicate Wind pathogenic factors. Gray sky and uniform mountain-sky color are all greenish. Turbid color refers to dusty obscurity. Note: Earth depression is described as yellow-black dusty depression; Water depression as yellow-black obscurity; Wood depression as yellow-black depression. This describes the interaction of Heaven and Earth qi colors. Horizontal clouds not rising and no rain indicates wind blowing in the sky with dense clouds but no rain. Wind is the qi of heaven, earth, and the four directions, so its eruption is unpredictable. Pine singing is the sound of wind; tiger roaring generates wind, as wind follows the tiger. This is the precursor sign of Wood depression about to erupt.)
When Fire depression erupts, the vast sky is dim and obscured, and the great brightness (sun and moon) is not manifest. Blazing fire circulates, and great heat arrives. Mountains and marshes burn, timber flows with sap, grand mansions emit smoke, soil floats with frost-salt, still water decreases, creeping grass turns yellow and scorched, wind blows causing confused speech, and Humidity transformation lags behind. Therefore, the people suffer from shortness of breath, sores, ulcers, and carbuncles. Distension and swelling affect the hypochondrium, abdomen, chest, back, face, eyes, and limbs. Vomiting and rebellious qi, convulsions, bone pain, and joint movements occur. Projectile diarrhea and warm malaria, sudden abdominal pain, blood leakage and flowing, reduced essence and fluid, red eyes, and hot heart occur. In severe cases, mental confusion and restlessness, and sudden death happen. At the end of the ke (time unit), great warmth prevails, sweat moistens the Yuan Fu (sweat pores); this is the manifestation of Fire depression erupting. Its qi erupts in the fourth qi. Movement returns to stillness, extreme Yang reverses to Yin, and the Humidity command transforms and completes. Flowers bloom, water freezes, mountains and rivers have ice and snow, noon marshes glow with flame-like heat; this is the omen of Fire depression. ("Da Ming" refers to the brightness of the sun and moon. Fire depression erupting causes dimness above, so the brightness of sun and moon is not manifest. Soil floating with frost-salt indicates damp-water qi steaming upward under depressed heat, forming salt-like frost. Confused speech describes wind emerging from fire. Wind and Fire combine, so Yin-Damp qi transforms later. People suffering from sores and swellings indicate excessive Heat-Fire damaging essence and blood. Shortness of breath occurs because Fire is the thief of Qi. Mental confusion is a Lung Qi disease. Severe Fire damages essence, leading to sudden death. "End of Ke" refers to each Qi governing 60 days and 87.5 ke. For example, at the end of the third Qi, great warmth will erupt in the fourth Qi. Yuan Fu is the sweat pore. Movement returning to stillness and extreme Yang reversing to Yin indicates Shaoyin manifests as heat generation ending in cold, following Shaoyin's root and branch. Humidity transforming and completing indicates Shaoyang manifests as fire generation ending in steaming humidity. Water freezing and ice/snow indicate Cold victory. Glowing qi emerges from water freezing; flame-like heat arises from noon marshes, indicating communication between mountains and marshes. These two Fire qis are extremely depressed by Cold qi and are about to recover. Note: Among the Five Elements, there are two Fires. Yang Fire is bright and in the sky; Yin Fire is positional and in the earth. "Flowers blooming, water freezing" indicates Yang Fire about to erupt; "Noon marshes glowing" indicates Yin Fire about to recover. Yang Fire is born from water; Yin Fire erupts from earth marshes.)
There is a response to Fu (depression/stagnation), followed by retribution (recovery). One must observe the extremity before eruption. Wood eruption has no fixed time; Water follows Fire. (Retribution means recovery. Phenomena like flowers blooming/water freezing and noon marshes glowing are responses to Fu. Extreme Yang reversing to Yin and mountains/rivers having ice/snow are extremes of depression. Wind qi circulates through the four seasons, so Wood eruption has no fixed time. Water erupts before and after the two Fires, so Water follows Fire. According to Wu-Gui transforming into Fire, Fire is born in water marshes, combining Water and Fire; thus, flowers bloom/water freezes, and Water follows Fire eruption.)
Carefully await the timing, and diseases can be predicted. Missing the time or opposing the year, the Five Qis do not circulate, and the policies of generation, growth, transformation, and storage lose their constancy. (Carefully awaiting the timing allows prediction of disease and early regulation. Missing the time means missing the periods governed by the Five Sounds and Six Qis. Opposing the year means going against the Su Tian and Zai Quan year qi, preventing harmony between above and below without conflict. Failure of the Five Qis to circulate means failure of the Five Yun to propagate, disrupting the normal policies of generation, growth, transformation, and storage.)
Huangdi asked: Water eruption brings hail and snow; Earth eruption brings gusty storms; Wood eruption brings destruction and breaking; Metal eruption brings clarity and brightness; Fire eruption brings dimness and obscurity. What qi causes this? Qibo answered: Qi varies in quantity; eruptions vary in subtlety and severity. Subtle eruptions correspond to their own qi; severe eruptions involve the qi below. By observing the qi below, the manifestations can be known. (This clarifies that the depression of the Five Yun is constrained by the overcoming of the Six Qis. As stated in *Liu Wei Zhi Da Lun*: Regarding the correspondence of geography to the six solar terms and positions... Brightness's right is the position of Sovereign Fire. To the right of Sovereign Fire, moving back one step, Ministerial Fire governs. Moving back another step, Earth Qi governs. Then Metal Qi, Water Qi, and Wood Qi govern in turn. Below Ministerial Fire, Water Qi governs. Below Water position, Earth Qi supports. Below Earth position, Wind Qi supports. Below Wind position, Metal Qi supports. Below Metal position, Fire Qi supports. Below Sovereign Fire, Yin Essence supports. This states that the Six Qis have fixed positions and supporting/restricting qi below. Thus, by observing the supporting qi below, the manifestations of Water eruption (hail/snow) and Earth eruption (storms) can be known. "Qi varies in quantity" refers to the excess and deficiency of the Five Yun Qi. "Eruptions vary in subtlety and severity" refers to gradual or violent eruptions. "Corresponding to their own qi" means erupting spontaneously according to their fundamental qi. "Involving the qi below" means Water eruption involves Earth's hail/snow; Earth eruption involves Wood's gusty storms; Wood eruption involves Metal's destruction; Metal eruption involves Fire's clarity; Fire eruption involves Water's dimness. This distinguishes the recovery in this chapter as being caused by depression from the Six Qis, not the self-overcoming of the Five Yun.)
Huangdi asked: Good. Why do the Five Qis erupt out of position? Qibo answered: It is called a discrepancy (Cha). Huangdi asked: Is there a measure for the discrepancy? Qibo answered: They are all delayed by thirty degrees and a fraction. (Cha sounds like "Ci". Position refers to the time governed by the Five Yun. Ming means order/command. Cha means irregularity/discrepancy. It means the Five Yun erupt out of their fundamental position due to discrepancies in their administered policies. For example, Water is located in Winter, but erupts in January/February before the two Fires; Earth is located in Late Summer, but erupts in July/August in the fourth qi; Metal is located in Autumn, but erupts in September/October in the fifth qi; Fire is located in Summer, but erupts in July/August in the fourth qi. All erupt later by thirty days and a fraction. Because they erupt only after extreme depression, they are slightly delayed from their fundamental position.)
Huangdi asked: What causes the advance or delay in the arrival of Qi? Qibo answered: Excess Yun arrives early; deficient Yun arrives late. This is the normal pattern of observation. Huangdi asked: What causes arrival exactly at the time? Qibo answered: Neither excess nor deficiency results in arrival at the proper time. If not so, it is a disaster (Sheng). (This discusses the excess and deficiency of the Five Yun governing time. Qi refers to the four seasonal qi; Yun refers to the transformation of the Five Yun. Each Yun governs 72 days and a fraction. Excess Yun arrives early; deficient Yun arrives late; this is the normal timing. Neither excess nor deficiency results in arrival at the proper time. If otherwise, the qi of generation, growth, transformation, and storage fails to respond, causing disasters of the four seasons.)
Huangdi asked: Good. What causes non-seasonal transformations of Qi? Qibo answered: Excess corresponds to its season; deficiency returns to its overcomer. (This discusses the excess and deficiency of the Six Qis governing time. Each Six Qi governs 60+ days. For example, Clear/Dry qi acts in Spring, Hot qi acts in Autumn, Cold qi acts in Summer, Humid/Steaming qi acts in Winter; this is called non-seasonal transformation. Excess qi acts in its season, governing cold, heat, warmth, and coolness. Deficient qi returns to its overcomer. "Overcomer" refers to the qi that overcomes it, resulting in non-seasonal transformation. The previous chapter discussed the waxing and waning of the Five Yun and Six Qis governing the year; this chapter discusses their excess and deficiency governing time.)
Huangdi asked: The arrival of four-season qi has early/late, high/low, left/right variations. How are they observed? Qibo answered: Movement has reverse/forward directions; arrival has slow/fast speeds. Thus, excess transformation precedes heaven (early); deficiency transformation follows heaven (late). Huangdi asked: I wish to hear about their movement. What does this mean? Qibo answered: Spring qi moves west; Summer qi moves north; Autumn qi moves east; Winter qi moves south. Thus, Spring qi begins below; Autumn qi begins above; Summer qi begins in the middle; Winter qi begins at the surface/bia. Spring qi begins on the left; Autumn qi begins on the right; Winter qi begins at the back; Summer qi begins at the front. This is the normal transformation of the four seasons. Therefore, in the highest places, Winter qi always exists; in the lowest places, Spring qi always exists. One must observe carefully. Huangdi asked: Good. (This discusses excess and deficiency in four-season qi. Early/Late refers to arriving before or after heaven. Forward direction: Spring qi moves west, Summer north, Autumn east, Winter south. Reverse direction: contrary to forward. Spring qi is born in the East, so it moves West; Summer qi erupts in the South, so it moves North; Autumn qi starts in the West, so it moves East; Winter qi originates in the North, so it moves South. This corresponds to the four seasons and four directions. Spring qi rises from below; Autumn qi descends from above; Summer Fire qi distributes from the center to the four peripheries; Winter Storage qi returns from the exterior to the interior organs. Left is East, Right is West, Front is Li (Fire), Back is Kan (Water); these high/low/left/right variations are the normal transformation. Highest places always have Winter qi, meaning Storage qi descends from high to low and outside to inside. Lowest places always have Spring qi, meaning Generation qi rises from low to high and inside to outside. The previous section discussed excess/deficiency of Five Yun/Six Qis corresponding to early/late seasons; this section discusses the speed of four-season qi corresponding to the waxing/waning of Five Yun/Six Qis.)
Huangdi asked: How do the responses of Five Yun and Six Qis manifest the correctness of the Six Transformations and the records of the Six Changes? Qibo replied: The correct record of the Six Qis includes transformation, change, overcoming, recovery, application, and disease, with different manifestations. What does Your Majesty wish to know? Huangdi said: I wish to hear everything. (This discusses the virtue, transformation, policy, command, overcoming, recovery, change, and disease of the Five Yun and Six Qis governing time. The previous chapter discussed the Initial Qi and Second Qi as added Guest Qi, rotating in six periods with differences. This chapter discusses the Host Qi of the four seasons: Wood of Spring, Fire of Summer, Metal of Autumn, Water of Winter, each governing 72+ days. Also, the First Qi Jueyin, Second Qi Shaoyin, Third Qi Shaoyang, Fourth Qi Taiyin, Fifth Qi Yangming, Sixth Qi Taiyang, each governing 60 days and 87.5 ke. These unchanging four-season qis have policies of cold, heat, warmth, coolness, generation, growth, transformation, and storage, hence called "constant.")
Qibo said: Let me explain further. Wherever Qi arrives, Jueyin manifests as Peaceful; Shaoyin as Warm; Taiyin as Dusty/Humid; Shaoyang as Blazing Heat; Yangming as Clear/Crisp; Taiyang as Cold/Shivering. This is the constant transformation of time. (Qi arriving refers to the Five Yun and Six Qis of the four seasons. Spring qi is slow and gentle, hence Peaceful. Xuan means late spring warmth. Although Shaoyin governs Sovereign Fire, its root is Cold, so it governs the transition of cold and heat, managing mild warmth. This section uses Jueyin Wind-Wood for Spring, Shaoyang Blazing-Heat for Summer, Yangming Clear-Cool for Autumn, Taiyang Cold-Water for Winter, the constant qi transformation of four seasons. Taiyin is placed before Shaoyang because Earth qi thrives in the four seasons, starting from Spring/Summer. This first discusses Five Yun within the Six Qis, and Four Seasons within the Five Yun.)
Jueyin arrives at the Wind Mansion, causing cracking/opening. Shaoyin arrives at the Fire Mansion, causing expansion and flourishing. Taiyin arrives at the Rain Mansion, causing completeness/fullness. Shaoyang arrives at the Heat Mansion, causing emergence outward. Yangming arrives at the Killing Mansion, causing change/greenness. Taiyang arrives at the Cold Mansion, causing return/storage. This is the constant administration of transformation. (Mansion means each has its governance. Cracking/opening means splitting. Expansion/flourishing means spreading and blooming. Completeness means thoroughness. Summer qi starts in the middle; emergence means coming out from the center to the outside. Geng means change; grass and trees change in autumn. Return/storage means all things store in winter. These Three Yin and Three Yang each govern wind, cold, heat, and dampness, producing transformations like cracking and flourishing, hence the constant administration of transformation.)
Jueyin arrives at Generation, causing wind shaking. Shaoyin arrives at Flourishing, causing form appearance. Taiyin arrives at Transformation, causing clouds and rain. Shaoyang arrives at Growth, causing lush freshness. Yangming arrives at Harvest, causing fog and dew. Taiyang arrives at Storage, causing thoroughness. This is the constant transformation of Qi. (Generation, growth, transformation, harvest, storage are the qi of five times. Wind shaking and form appearance are qi transformations, hence the constant transformation of Qi.)
Jueyin arrives at Wind generation, ending in肃 (Solemn/Killing). Shaoyin arrives at Heat generation, middle is Cold. Taiyin arrives at Damp generation, ending in pouring rain. Shaoyang arrives at Fire generation, ending in steaming humidity. Yangming arrives at Dry generation, ending in coolness. Taiyang arrives at Cold generation, middle is Warmth. This is the constant virtue and transformation. (Solemn means killing. Wind can generate all things but ends in killing qi. Since all four seasons have wind qi, it can generate and kill. Shaoyin and Taiyang are masters of Water/Fire and Yin/Yang. Taiyang marks Yang but roots in Cold; Shaoyin marks Yin but roots in Heat. Above Shaoyin, Heat Qi governs, mid-seen Taiyang. Above Taiyang, Cold Qi governs, mid-seen Shaoyin. Yin/Yang root/branch interchange in the middle, hence middle Cold and middle Warmth. Taiyin Damp-Earth qi steams up to form clouds and rain, ending in pouring rain. Shaoyang Ministerial Fire is born in earth marshes, ending in steaming humidity. Yangming Dry-Metal ends in coolness. Generation refers to the six qi...)