之应而后报也，皆观其极而乃发也，木发无时，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。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。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。
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。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。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。
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。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。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。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，少阳所至为长为番鲜，阳明所至为收为雾露，太阳所至为藏为周
密，气化之常也。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。厥阴所至为毛化，少阴所至为羽化，
太阴所至为 化，少阳所至为羽化，阳
明所至为介化，太阳所至为鳞化，德化之常也。厥阴所至为生化，少阴所至为荣化，太阴所至为濡化，少阳
所至为茂化，阳明所至为坚化，太阳所至为藏化，布政之常也。厥阴所至为飘怒大凉，少阴所至为大暄寒，
太阴所至为雷霆骤注烈风，少阳所至为飘风燔燎霜凝，阳明所至为散落温，太阳所至为寒雪冰雹白埃，气变
之常也。厥阴所至为挠动为迎随，少阴所至为高明焰为曛，太阴所至为沉阴为白埃为晦暝，少阳所至为光显
为彤云为
曛，阳明所至为烟埃为霜为劲切为凄鸣，太阳所至为刚固为坚芒为立，令行之常也。厥阴所至为里急，少
阴所至为疡胗身热，太阴所至为积饮痞隔，少阳所至为嚏呕为疮疡，阳明所至为浮虚，太阳所至为屈伸
不利，病之常也。厥阴所至为支痛，少阴所至为惊惑恶寒战 谵妄，太阴所至为 满，少阳所至为惊躁瞀昧
暴病，阳明所至为鼽尻阴股膝髀 足病，太阳所至为腰痛，病之常也。厥阴所至为 戾，少阴所至为悲妄衄
，太阴所至为中满霍乱吐下，少阳所至为喉痹耳鸣呕涌，阳明所至为皴揭，太阳所至为寝汗痉，病之常
也。厥阴所至为胁
痛呕泄，少阴所至为语笑，太阴所至为重 肿，少阳所至为暴注 螈暴死，阳明所至为鼽嚏，太阳所至
为流泄禁止，病之常也。凡此十二变者，报德以德，报化以化，报政以政，报令以令，气高则高，气下则下，气
后则后，气前则前，气中则中，气外则外，位之常也。故风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜
则濡泄，甚则水闭 肿，随气所在，以言其变耳。帝曰∶愿闻其用也。岐伯曰∶夫六气之用，各归不胜而为化，
故太阴雨化，施于太阳；太阳寒化，施于少阴；少阴热化，施于阳明；阳明燥化，施于厥阴；厥阴风化，施于
太阴。各命其所在以征之也。帝曰∶
自得其位何如？岐伯曰∶自得其位，常化也。帝曰∶愿闻所在也。岐伯曰∶命其位而方月可知也。
帝曰∶六位之气盈虚何如？岐伯曰∶太少异也，太者之至徐而常，少者暴而亡。帝曰∶天地之气，盈虚
何如？岐伯曰∶天气不足，地气随之，地气不足，天气从之，运居其中而常先也。恶所不胜，归所同和，随
运归从而生其病也。故上胜则天气降而下，下胜则地气迁而上，多少而差其分，微者小差，甚者大差，甚则位
易气交易，则大变生而病作矣。《大要》曰∶甚纪五分，微纪七分，其差可见。此之谓也。帝曰∶善。论言热
无犯热，寒无犯寒。余欲不远寒，不远热奈何？岐伯曰∶悉乎哉问也！发表不远热，攻里不远寒。帝曰∶不发
不攻而犯寒犯热何
如？岐伯曰∶寒热内贼，其病益甚。帝曰∶愿闻无病者何如？岐伯曰∶无者生之，有者甚之。帝曰∶生者
何如？岐伯曰∶不远热则热至，不远寒则寒至，寒至则坚痞腹满，痛急下利之病生矣，热至则身热，吐下霍乱，
痈疽疮疡，瞀郁注下， 螈肿胀，呕鼽衄头痛，骨节变肉痛，血溢血泄，淋 之病生矣。帝曰∶治之奈何？
岐伯曰∶时必顺之，犯者治以胜也。黄帝问曰∶妇人重身，毒之何如？岐伯曰∶有故无殒，亦无殒也。帝曰∶
愿闻其故何谓也？岐伯曰∶大积大聚，其可犯也，衰其太半而止，过者死。帝曰∶善。郁之甚者治之奈何？
岐伯曰∶木郁达之，火郁
发之，土郁夺之，金郁泄之，水郁折之，然调其气，过者折之，以其畏也，所谓泻之。帝曰∶假者何如？
岐伯曰∶有假其气，则无禁也。所谓主气不足，客气胜也。帝曰∶至哉圣人之道！天地大化营运之节，临御
之纪，阴阳之政，寒暑之令，非夫子孰能通之！请藏之灵兰之室，署曰《六元正纪》，非斋戒不敢示，慎传也。
六元正纪大论∶愦（音会） （音蒙） （奴董切）翮（胡革切）痉（巨郢切）
这种感应然后才有所回报，都是观察到了气的极端状态才会发作。木气的发作没有固定时间，水气则跟随火气（指五行相克或相生关系中的伴随现象）。谨慎地等候其时令，疾病就可以预测；如果违背了时令和岁气，五气就不能正常运行，生、长、化、收、藏的功能就会失常，政令也就没有恒常的规律了。
黄帝说：水气发作时出现冰雹雪花，土气发作时出现狂风暴雨，木气发作时导致树木折断毁坏，金气发作时天气清明劲急，火气发作时天色昏暗不明，是什么气使得这样的呢？
岐伯说：气有盛衰多少之分，发作有轻微和猛烈之别。轻微的只应合本气，猛烈的则兼及其下承之气，通过考察其下承之气的表现就可以知道了。
黄帝说：好。五气的发作，如果不当位（不在其应有的时序位置）是什么原因呢？
岐伯说：这是因为有差错。
黄帝说：差错有定数吗？
黄帝说：气到来有先后之分，这是什么原因？
岐伯说：运化太过则气到来得早，运化不及则气到来得晚，这是候气的常规。
黄帝说：按时令到来的气是怎么回事？
岐伯说：既不过分也不不及，就会按时令到来；如果不是这样，就是灾异。
岐伯说：运化太过的，应在其当令之时；运化不及的，则归于其所不胜之气（即被克之气）所主之时。
黄帝说：四时的气，到来有早晚、高下、左右的不同，如何候察？
岐伯说：运行有逆顺，到来有迟速，所以运化太过者变化先于天时（先天），运化不及者变化后于天时（后天）。
黄帝说：希望听听这“行”是什么意思？
岐伯说：春气向西行，夏气向北行，秋气向东行，冬气向南行。所以春气始于下方，秋气始于上方，夏气始于中间，冬气始于标末。春气始于左侧，秋气始于右侧，冬气始于后方，夏气始于前方。这是四时正常变化的常规。所以在极高的地方，冬气常在；在极低的地方，春气常在。必须仔细考察这些情况。
黄帝说：好。
黄帝问道：五运六气的应验显现，六化的正纪，六变的纲纪是怎样的？
岐伯回答说：六气的正纪，有化育，有变异，有胜复，有用病，表现各不相同，陛下想问哪方面？
黄帝说：希望全部听您讲讲。
岐伯说：请允许我详细说说。气所至之处，厥阴所至表现为和平，少阴所至表现为温暖，太阴所至表现为湿雾埃尘，少阳所至表现为炎热暑气，阳明所至表现为清凉劲急，太阳所至表现为寒冷，这是时令化育的常规。
厥阴所至为风府，表现为裂缝开启；少阴所至为火府，表现为舒展繁荣；太阴所至为雨府，表现为圆满充盈；少阳所至为热府，表现为生长外出；阳明所至为司杀府，表现为刚劲苍凉；太阳所至为寒府，表现为归藏闭固，这是司化育的常规。
厥阴所至为生发，表现为风吹摇动；少阴所至为荣盛，表现为形体显现；太阴所至为化育，表现为云雨生成；少阳所至为成长，表现为繁茂鲜艳；阳明所至为收敛，表现为雾露凝结；太阳所至为闭藏，表现为周密严密，这是气化作用的常规。
厥阴所至风气生发，最终表现为肃杀；少阴所至热气生发，中间夹杂寒气；太阴所至湿气生发，最终表现为暴雨倾注；少阳所至火气生发，最终表现为湿热蒸腾；阳明所至燥气生发，最终表现为凉爽；太阳所至寒气生发，中间夹杂温热。这是德化作用的常规。
厥阴所至为毛类动物化育，少阴所至为羽类动物化育，太阴所至为裸类动物化育（注：原文缺字，据上下文及中医理论多指人或无毛类，此处依文意译），少阳所至为羽类动物化育，阳明所至为介壳类动物化育，太阳所至为鳞类动物化育，这是德化作用的常规。
厥阴所至为生发，少阴所至为荣养，太阴所至为濡润，少阳所至为茂盛，阳明所至为坚固，太阳所至为闭藏，这是布施政令的常规。
厥阴所至表现为飘怒和大凉，少阴所至表现为大温暖和寒冷交替，太阴所至表现为雷霆骤雨烈风，少阳所至表现为旋风燃烧霜凝，阳明所至表现为散落和温和，太阳所至表现为寒雪冰雹白埃，这是气变异的常规。
厥阴所至表现为动摇不定，随顺变化；少阴所至表现为高明焰光和昏暗；太阴所至表现为沉阴、白埃和晦暗；少阳所至表现为光显、彤云和昏暗；阳明所至表现为烟埃、霜、劲切和凄厉鸣响；太阳所至表现为刚固、坚芒和树立，这是令施行的常规。
厥阴所至表现为胁肋疼痛、呕吐泄泻；少阴所至表现为疮疡斑疹、身热；太阴所至表现为饮停积滞、痞满阻隔；少阳所至表现为喷嚏、呕吐、疮疡；阳明所至表现为浮虚；太阳所至表现为屈伸不利，这是病变的常规。
厥阴所至表现为支节疼痛；少阴所至表现为惊恐迷惑、恶寒战栗、谵语妄言；太阴所至表现为腹部胀满；少阳所至表现为惊躁、视物不清、突然发病；阳明所至表现为鼻塞、尻、阴部、股、膝、髀、足等部位病变；太阳所至表现为腰痛，这是病变的常规。
厥阴所至表现为疠气流行；少阴所至表现为悲伤妄乱、鼻出血；太阴所至表现为腹中胀满、霍乱吐下；少阳所至表现为喉痹、耳鸣、呕吐涌逆；阳明所至表现为皮肤皴裂揭起；太阳所至表现为盗汗、痉挛，这是病变的常规。
厥阴所至表现为胁痛、呕吐泄泻；少阴所至表现为言语错乱、嬉笑；太阴所至表现为身体沉重浮肿；少阳所至表现为暴注下迫、抽搐、猝死；阳明所至表现为鼻塞、喷嚏；太阳所至表现为流泄不禁或二便闭塞，这是病变的常规。
以上这十二种变化，是以德报德，以化报化，以政报政，以令报令。气在高处则病在高处，气在下处则病在下处，气在后则病在后，气在前则病在前，气在中则病在中，气在外则病在外，这是位置对应的常规。所以风胜则引起动摇，热胜则引起肿胀，燥胜则引起干燥，寒胜则引起浮肿，湿胜则引起濡泄，严重时会导致水液闭塞和肿胀，随着气所在部位不同，来阐述其变化罢了。
黄帝说：希望听听它的应用。
岐伯说：六气的应用，各自归于其所不胜之气而化生，所以太阴的雨化，施加于太阳；太阳的寒化，施加于少阴；少阴的热化，施加于阳明；阳明的燥化，施加于厥阴；厥阴的风化，施加于太阴。各自指定其所在位置来验证它。
黄帝说：各得其本位是怎样的？
岐伯说：各得其本位，就是正常的化育。
黄帝说：希望听听其所在方位。
岐伯说：确定其位置，月份就可以知道了。
黄帝说：六位的气的盈虚情况怎样？
岐伯说：太（盛大）和少（微弱）是不同的，太盛的到来缓慢而持久，微弱的到来暴急而短暂。
黄帝说：天地之气的盈虚情况怎样？
岐伯说：天气不足，地气随之补充；地气不足，天气从之补充，运居其中且常常先行。厌恶其所不胜，归附与其同和之气，随着运气的归从而产生疾病。所以上方胜则天气下降而下移，下方胜则地气迁升而上移，多少而有差异，轻微的差小，严重的差大，严重到一定程度则位置互换、气机交易，就会产生大变并引发疾病。《大要》说：严重的相差五分，轻微的相差七分，其差异是可以看到的。说的就是这个道理。
黄帝说：好。医论中说热天不要犯热邪，寒天不要犯寒邪。我想不远离寒药，不远离热药，该怎么办？
岐伯说：问得真详尽啊！发表解表不远离热药，攻逐里实不远离寒药。
黄帝说：如果不发表也不攻里，却犯了寒热（指用药不当触犯禁忌）会怎样？
黄帝说：希望听听没有病的人（误服）会怎样？
岐伯说：原本无病的会产生疾病，原本有病的会使病情加重。
黄帝说：产生疾病是怎样的？
岐伯说：不远离热药则热邪至，不远离寒药则寒邪至。寒邪至则会出现坚硬痞块、腹满、急痛、下利等疾病；热邪至则会出现身热、呕吐、霍乱、痈疽疮疡、神志昏蒙郁结、泄泻不止、抽搐、肿胀、呕吐、鼻塞、鼻衄、头痛、骨节改变、肌肉疼痛、血溢、血泄、淋证等疾病。
黄帝说：治疗怎么办？
岐伯说：必须顺应时令，触犯禁忌者用能克制其邪气的方法治疗。
岐伯说：有病则不受损伤，胎儿也不会受损伤。
岐伯说：有大积大聚的病，可以使用峻药，但病势衰减大半就要停止，超过这个限度就会导致死亡。
岐伯说：木郁结则疏达它，火郁结则发散它，土郁结则攻夺它，金郁结则宣泄它，水郁结则制约它，然而要调畅其气。对于过盛的，用其畏惧的方法折损它，这就是所谓的泻法。
岐伯说：如果有假借的气象（如真寒假热等），就没有禁忌。所谓主气不足，客气胜旺。
黄帝说：真是伟大啊，圣人的道！天地大化运行的节律，临御的纲纪，阴阳的政令，寒暑的命令，不是先生谁能通晓！请将其藏在灵兰之室，署名为《六元正纪》，非斋戒不敢示人，慎重传承。
六元正纪大论：愦（音会） 䜌（音蒙） （奴董切）翮（胡革切）痉（巨郢切）
Such responses are followed by retribution, all occurring only after observing the extreme state of the Qi. The outbreak of Wood Qi has no fixed time, while Water Qi follows Fire Qi. By carefully awaiting the proper season, diseases can be predicted; if one deviates from the season and year, the Five Qi will not circulate normally, and the processes of generation, growth, transformation,收 (harvesting), and storage will be abnormal, meaning the administrative patterns lack constancy.
The Yellow Emperor said: When Water Qi erupts, hail and snow occur; when Earth Qi erupts, violent winds and sudden rains occur; when Wood Qi erupts, trees are broken and destroyed; when Metal Qi erupts, the weather is clear and crisp; when Fire Qi erupts, the sky becomes dark and obscure. What Qi causes these phenomena?
Qibo replied: Qi varies in abundance and scarcity, and its outbreaks range from mild to severe. Mild outbreaks correspond only to their own Qi, while severe outbreaks involve the Qi below them. By examining the manifestations of the subordinate Qi, one can know what is happening.
The Yellow Emperor said: Good. Why do the outbreaks of the Five Qi sometimes fail to occur in their proper positions?
Qibo replied: This is due to a discrepancy or delay.
The Yellow Emperor asked: Is there a specific measure for this discrepancy?
Qibo replied: It typically occurs after thirty degrees plus a fraction.
The Yellow Emperor asked: What causes the Qi to arrive early or late?
Qibo replied: If the movement (Yun) is excessive, the Qi arrives early; if deficient, it arrives late. This is the normal pattern of observation.
The Yellow Emperor asked: What accounts for Qi arriving exactly on time?
Qibo replied: When neither excessive nor deficient, the Qi arrives at the appointed time. Otherwise, it is considered a calamity.
The Yellow Emperor said: Good. What causes Qi to transform outside its proper season?
Qibo replied: Excessive movements manifest during their proper season, while deficient movements revert to the season governed by the element that overcomes them.
The Yellow Emperor asked: Regarding the Qi of the four seasons, which may arrive early or late, high or low, left or right, how should they be observed?
Qibo replied: Their movement involves opposition and compliance, and their arrival involves speed and slowness. Therefore, excessive movements transform prior to the heavenly timing (xiantian), while deficient movements transform posterior to the heavenly timing (houtian).
The Yellow Emperor said: I wish to hear what is meant by "movement."
Qibo replied: Spring Qi moves westward, Summer Qi moves northward, Autumn Qi moves eastward, and Winter Qi moves southward. Thus, Spring Qi begins from below, Autumn Qi begins from above, Summer Qi begins from the center, and Winter Qi begins from the periphery/biao. Spring Qi begins on the left, Autumn Qi begins on the right, Winter Qi begins at the back, and Summer Qi begins at the front. These are the constants of the four seasons' normal transformations. In places of extreme height, Winter Qi prevails constantly; in places of extreme depth, Spring Qi prevails constantly. One must carefully observe these conditions.
The Yellow Emperor said: Good.
The Yellow Emperor asked: How do the responses and manifestations of the Five Movements and Six Qi appear? What are the regularities of the Six Transformations and the records of the Six Variations?
Qibo answered: In the regular records of the Six Qi, there are transformations, variations, overcoming and retaliation, applications, and diseases. The manifestations differ. Which aspect does Your Majesty wish to inquire about?
The Yellow Emperor said: I wish to hear everything.
Qibo said: Please allow me to explain. Wherever Qi arrives:
- At Jueyin, it manifests as peace and harmony.
- At Shaoyin, it manifests as warmth.
- At Taiyin, it manifests as humid mist and dust.
- At Shaoyang, it manifests as intense heat and summer heat.
- At Yangming, it manifests as coolness and crispness.
- At Taiyang, it manifests as cold.
These are the constants of seasonal transformation.
- At Jueyin, it is the Treasury of Wind, manifesting as cracking and opening.
- At Shaoyin, it is the Treasury of Fire, manifesting as expansion and flourishing.
- At Taiyin, it is the Treasury of Rain, manifesting as fullness and abundance.
- At Shaoyang, it is the Treasury of Heat, manifesting as emergence and growth.
- At Yangming, it is the Treasury of Killing, manifesting as rigidity and paleness.
- At Taiyang, it is the Treasury of Cold, manifesting as return and storage.
These are the constants of governing transformation.
- At Jueyin, it generates life, manifesting as wind shaking.
- At Shaoyin, it flourishes, manifesting as visible forms.
- At Taiyin, it transforms, manifesting as clouds and rain.
- At Shaoyang, it grows, manifesting as lushness and freshness.
- At Yangming, it harvests, manifesting as fog and dew.
- At Taiyang, it stores, manifesting as completeness and secrecy.
These are the constants of Qi transformation.
- At Jueyin, Wind generates, ultimately leading to肃 (solemnity/crispness).
- At Shaoyin, Heat generates, with Cold intermixed.
- At Taiyin, Dampness generates, ultimately leading to pouring rain.
- At Shaoyang, Fire generates, ultimately leading to steaming humidity.
- At Yangming, Dryness generates, ultimately leading to coolness.
- At Taiyang, Cold generates, with Warmth intermixed.
These are the constants of Virtue and Transformation.
- At Jueyin, it governs the transformation of hairy animals.
- At Shaoyin, it governs the transformation of feathered animals.
- At Taiyin, it governs the transformation of naked animals (humans).
- At Shaoyang, it governs the transformation of feathered animals.
- At Yangming, it governs the transformation of shelled animals.
- At Taiyang, it governs the transformation of scaled animals.
These are the constants of Virtue and Transformation.
- At Jueyin, it governs birth and generation.
- At Shaoyin, it governs flourishing and nourishment.
- At Taiyin, it governs moistening.
- At Shaoyang, it governs lush growth.
- At Yangming, it governs hardening.
- At Taiyang, it governs storing.
These are the constants of administering political functions.
- At Jueyin, it manifests as turbulent anger and great coolness.
- At Shaoyin, it manifests as great warmth alternating with cold.
- At Taiyin, it manifests as thunder, sudden heavy rain, and fierce winds.
- At Shaoyang, it manifests as whirlwinds, burning fires, and frost condensation.
- At Yangming, it manifests as scattering and warmth.
- At Taiyang, it manifests as cold snow, hail, and white dust.
These are the constants of Qi variation.
- At Jueyin, it manifests as trembling and following along.
- At Shaoyin, it manifests as brightness, flames, and dusk-like obscurity.
- At Taiyin, it manifests as deep yin, white dust, and darkness.
- At Shaoyang, it manifests as luminosity, red clouds, and dusk-like obscurity.
- At Yangming, it manifests as smoke and dust, frost, sharpness, and mournful sounds.
- At Taiyang, it manifests as solidity, hardness, and standing firm.
These are the constants of issuing orders.
- At Jueyin, it manifests as internal tension, flank pain, vomiting, and diarrhea.
- At Shaoyin, it manifests as sores, rashes, and body heat.
- At Taiyin, it manifests as fluid accumulation, stagnation, and obstruction.
- At Shaoyang, it manifests as sneezing, vomiting, and sores/ulcers.
- At Yangming, it manifests as floating emptiness.
- At Taiyang, it manifests as difficulty in flexion and extension.
These are the constants of disease.
- At Jueyin, it manifests as branch pain.
- At Shaoyin, it manifests as fright, confusion, aversion to cold, tremors, delirium, and妄 (wild speech).
- At Taiyin, it manifests as abdominal fullness.
- At Shaoyang, it manifests as fright, restlessness, visual obscuration, and sudden illness.
- At Yangming, it manifests as nasal congestion, and diseases of the buttocks, yin, thighs, knees, hips, and feet.
- At Taiyang, it manifests as lower back pain.
These are the constants of disease.
- At Jueyin, it manifests as pestilential Qi.
- At Shaoyin, it manifests as sorrow, delirium, and epistaxis.
- At Taiyin, it manifests as central fullness, cholera-like disorder, vomiting, and diarrhea.
- At Shaoyang, it manifests as throat obstruction, tinnitus, and surging vomiting.
- At Yangming, it manifests as skin cracking and peeling.
- At Taiyang, it manifests as night sweats and spasms.
These are the constants of disease.
- At Jueyin, it manifests as flank pain, vomiting, and diarrhea.
- At Shaoyin, it manifests as inappropriate speech and laughter.
- At Taiyin, it manifests as heavy edema.
- At Shaoyang, it manifests as sudden violent diarrhea, convulsions, and sudden death.
- At Yangming, it manifests as nasal congestion and sneezing.
- At Taiyang, it manifests as uncontrolled discharge or retention of urine/feces.
These are the constants of disease.
All these twelve variations respond to virtue with virtue, to transformation with transformation, to administration with administration, and to order with order. High Qi results in high pathology, low Qi in low pathology, rear Qi in rear pathology, front Qi in front pathology, central Qi in central pathology, and external Qi in external pathology. This is the constant of position. Therefore, excess Wind causes movement/trembling; excess Heat causes swelling; excess Dryness causes dryness; excess Cold causes edema; excess Dampness causes loose stools. In severe cases, water metabolism stops and swelling occurs. These changes follow the location of the Qi.
The Yellow Emperor said: I wish to hear about their application.
Qibo replied: The application of the Six Qi each returns to that which it cannot overcome to generate transformation. Thus, Taiyin's Rain Transformation applies to Taiyang; Taiyang's Cold Transformation applies to Shaoyin; Shaoyin's Heat Transformation applies to Yangming; Yangming's Dryness Transformation applies to Jueyin; Jueyin's Wind Transformation applies to Taiyin. One assigns their respective locations to verify this.
The Yellow Emperor asked: What happens when each obtains its own position?
Qibo replied: Obtaining its own position constitutes the normal transformation.
The Yellow Emperor asked: I wish to know their locations.
Qibo replied: By determining their positions, the months can be known.
The Yellow Emperor asked: How are the fullness and emptiness of the Qi in the six positions?
Qibo replied: There is a difference between Tai (Excessive/Great) and Shao (Deficient/Lesser). The arrival of Tai is slow and enduring, while the arrival of Shao is sudden and fleeting.
The Yellow Emperor asked: How are the fullness and emptiness of Heaven and Earth Qi?
Qibo replied: When Heaven Qi is insufficient, Earth Qi follows to supplement it; when Earth Qi is insufficient, Heaven Qi follows to supplement it. Movement resides in the middle and often precedes. It dislikes that which it cannot overcome and aligns with that which harmonizes with it. Diseases arise following the movement's alignment. Therefore, if the upper wins, Heaven Qi descends; if the lower wins, Earth Qi ascends. There are differences in degree: minor discrepancies are small, major discrepancies are large. If severe, positions change and Qi exchanges, leading to great variations and the onset of disease. The *Da Yao* states: Severe discrepancies are five parts, minor discrepancies are seven parts; their differences are visible. This is what is meant.
The Yellow Emperor said: Good. Medical texts say: Do not offend Heat in hot seasons, do not offend Cold in cold seasons. I wish to not stay far from Cold herbs, nor stay far from Heat herbs. How should this be handled?
Qibo replied: Excellent question! For releasing the exterior, do not stay far from Heat herbs; for attacking the interior, do not stay far from Cold herbs.
The Yellow Emperor asked: What if one neither releases the exterior nor attacks the interior, but offends Cold and Heat?
Qibo replied: Cold and Heat will become internal thieves, and the disease will worsen.
The Yellow Emperor asked: What happens to those without disease?
Qibo replied: Disease will be generated in the healthy, and existing disease will be exacerbated.
The Yellow Emperor asked: How is disease generated?
Qibo replied: Not staying far from Heat leads to Heat arrival; not staying far from Cold leads to Cold arrival. Cold arrival causes hard masses, abdominal fullness, acute pain, and diarrhea. Heat arrival causes body heat, vomiting, cholera, carbuncles, sores, mental confusion and depression, profuse diarrhea, convulsions, swelling, vomiting, nasal congestion, epistaxis, headache, bone joint deformities, muscle pain, hemorrhage, bloody diarrhea, and strangury.
The Yellow Emperor asked: How to treat this?
Qibo replied: One must conform to the season. Those who offend the禁忌 (taboos) should be treated with methods that overcome the pathogenic factor.
The Yellow Emperor asked: Regarding pregnant women, what happens if toxic drugs are used?
Qibo replied: If there is a pathological cause (disease), the mother will not be harmed, nor will the fetus.
The Yellow Emperor asked: I wish to understand the reason. What does this mean?
Qibo replied: In cases of massive accumulation and聚 (masses), harsh drugs may be used, but one should stop when the disease has diminished by more than half. Going beyond this limit leads to death.
The Yellow Emperor said: Good. How should severe stagnation be treated?
Qibo replied: For Wood stagnation, promote its flow; for Fire stagnation, vent it; for Earth stagnation, purge it; for Metal stagnation, drain it; for Water stagnation, control it. However, one must regulate the Qi. For excess, reduce it using what it fears; this is called purgation.
The Yellow Emperor asked: What about false manifestations?
Qibo replied: If there is a borrowed Qi (false presentation), there are no prohibitions. This refers to situations where the Host Qi is deficient and the Guest Qi is excessive.
The Yellow Emperor said: Truly profound is the Way of the Sages! The rhythms of the great transformation of Heaven and Earth, the records of governance, the politics of Yin and Yang, and the commands of Cold and Heat—who else but you could comprehend them? I shall store this in the Linglan Chamber, title it *Liuyuan Zhengji*, and dare not show it unless fasting and purified. It must be transmitted with caution.
*Liuyuan Zhengji Dalun*: Kui (sound hui), Luan (sound meng), [missing character] (nu dong qie), He (hu ge qie), Jing (ju ying qie).