失守其位者，非其主气之时而乘侮之，虚其本位而失守也。如初气厥阴风木，燥金之气乘所不胜而侮
之，则金失守其位，至阳明燥金主气之时，不能自旺故危。危，无以自立也。
尺寸反者死。
少阴君火不司气化，五运南北之政，则司天在泉，尺寸当不应，而响应者，失其常也，故死。
阴阳交者死。
《评热病论》云∶“有病温者，汗出辄复热，而脉躁疾，不为汗衰，狂言不能食，病
名阴阳交，交者死也。”
先立其年，以知其气，左右应见，然后乃可以言死生之逆顺。
应，平声。
结上文左右间气加临，必先立其主气之年，以知其间气之左右
应见，然后乃可以言死生之逆顺。
帝曰∶寒暑燥湿风火，在人合之奈何？其于万物何以化生？
天地人万物，皆有寒暑燥湿风火之六气，故举六气之合于人，而化生万物以问。
岐伯曰∶东方生风，风生木，木生酸，酸生肝，肝生筋，筋生
心。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。
此下皆申明六气合于人身，而化生万物之意。文同《阴阳应象
大论》，解在本篇。此则曰，化生气，化生五味之气也，在气为柔，风木之气柔和也。
其性为喧，其德为和，其用为动。
日暖曰喧，春时天日始暖，故其性为喧。阳和始布，故其德为和。性喧德和，气机旋转，故其用为动。
其色为苍，其化为荣，其虫毛。
彼苍者天，色之青也。其化为荣，物始生也。其虫毛，森森之象也。
其政为散，其令宣发，其变摧拉，其眚为陨。
散，敷布也。其政敷布，则其令宣发。摧拉，解散也。陨，崩坠也。眚，灾害也。其变摧
拉，则其眚为陨。
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。
曲直作酸，故其味为酸。肝志善怒，故其志为怒，而怒则伤肝。悲者，忧之类，肺之情，金能平木，故
悲胜怒。风气伤肝，而燥胜风，酸味伤筋，而辛胜酸，皆金能平木之意。
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。
解见《阴阳应象大论》。此则曰，在气为息，呼吸之息，乃阳热之气也。
其性为暑，其德为显，其用为躁。
炎夏曰暑，南方火热，故其性为暑。火气彰明，故其德为显。性暑德显，气机迅疾，故其用为躁。
其色为赤，其化为茂，其虫羽。
丹天之气，色之赤也。其他为茂，物之盛也。其虫羽，飞动之象也。
其政为明，其令郁蒸，其变炎烁，其眚燔 。
明，犹显也。郁蒸，盛热也。其政为明，则其令盛热。炎烁，火热也。燔 ，火热之极也。其变炎
烁，则其眚燔 。
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。
炎上作苦，故其味为苦。心志善喜，故其志为喜，而喜则伤心。恐者，肾之情，水能制火，故恐胜喜
。热伤心气，而寒胜热。苦伤心气，而咸胜苦，皆水能制火之意。
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。
解见《阴阳应象大论》。此则曰，在气为充，土气充于四旁也。
其性静兼，其德为濡，其用为化。
土位中央而四布，位中央则静，四布则兼，故其性静兼。万物
资生，故其德为濡。静兼而濡，生变无穷，故其用为化。
其色为黄，其化为盈，其虫 。
天之气，色之黄也。其化为盈，物之充也。其虫 ，肉体之象也。
其政为谧，其令云雨，其动变注，其眚淫溃。
谧，音密，余篇同。
谧，安静也。地体安静，故其政为谧。湿气上升，为云为雨，故其令云雨。云行雨施，故其变动
注。动注不已，则其眚淫溃。
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。
稼穑作甘，故其味甘。脾志善思，故其志为思，而思则伤脾。怒者，肝之情，木能刑土，故
怒胜思。湿气伤肉，而风胜湿。甘味伤脾，而酸胜甘，皆木能刑土之意。
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。
解见《阴阳应象大论》。在气为成者，感秋气而万物成就也。
其性为凉，其德为清，其用为固。
秋气容平，故其性为凉。气机收敛，故其德为清。万物成实，故其用为固。
其色为白，其化为敛，其虫介。
素天之气，色之白也。其化为敛，物之收也。其虫介，金甲之象也。
其政为劲，其令雾露，其变肃杀，其眚苍落。
劲，坚锐也，金质坚锐，故具政为劲。白露降，故其令雾露。
夏盛极而秋始衰，故其变肃杀，万物凋谢，故其眚苍落。
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。
从革作辛，故其味为辛。肺志善忧，故其志为忧，而忧则伤肺。喜者，心之情，火能克金，故喜
胜忧。热气伤皮毛，而寒胜热。辛味伤皮毛，而苦胜辛，皆火能克金之意。
按，春曰风伤肝，夏曰热伤气，长夏曰湿伤肉，冬曰寒伤血，皆四时本气自伤。此秋则曰热伤
皮毛，乃所胜之气伤之。以见五脏，有受伤于四时之本气者，有受伤于所胜之客气者。举一脏之不同，
而可类推于五脏矣。
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。
解见《阴阳应象大论》。在气为坚者，感冬气而万物坚凝也。
其性为凛，其德为寒，其用为操。
操，原本阙今补。
凛，严厉也。冬气严厉而寒，故其性为凛。其性为凛，则其德为寒。性凛德寒，则其用为操。操，贞固也。
其色为黑，其化为肃，其虫鳞。
玄天之气，色之黑也。其化为肃。物之藏也。其虫鳞，水中之生物也。
其政为静，其令严贞，其变凝冽，其眚冰雹。
严贞，原本阙文，今补。雹，音薄，余篇同。
冬气安定，故其政为静。严寒贞固，故其令严贞。凝冽，冷之极也。冰雹，水之坚
也。也变凝例，则其青冰雹。
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。
润下作咸，故其味为咸。肾志善恐，故其志为恐，而恐则伤肾。思者，脾之情，土胜其水，故思胜恐。
寒水伤阴血，而土燥则胜寒。咸味伤阴血，而甘味则胜咸，皆土能胜水之意。
五气更立，各有所先，非其位则邪，当其位则正。
更，平声。
总结上文而言五方之气，更立四时，春风夏热秋燥冬寒，各有所先。非其主位而有是气，则为邪。当
其主位而有是气，则为正也。
帝曰∶病之生变何如？
非其位则邪，故问病之生变何如？
岐伯曰∶气相得则微，不相得则甚。
四时之气，皆能为病。气相得而病，则病之生变也微，气不相得而病，则病之生变也甚。
帝曰∶主岁何如？
气相得则微，不相得则甚，则四时之气皆能为病，故问主岁之太过不及何如。
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。
五气更立，主时之气也。五运在中，主岁之气也。如甲己土运主岁，土气有余，则制己所胜之水气，
而侮所不胜之木气。土气不及，则己所不胜之木气侮而乘之，己所胜之水气亦轻而侮之。有余
不及，皆为病也，五气皆然。
侮反受邪，侮而受邪，寡于畏也。
岁气贵得其平，不可有余，不可不及。始则乘而侮之，继则侮反受邪。如岁土有余，制其水气，土
虚本位，至长夏土气主时，不能自旺，水之子木反制其土，是侮反受邪。申言侮而受邪，其始不
安其位，寡于畏忌之所致也，五气皆然。
帝曰∶善。
气有余而乘侮，则侮反受邪。若气不足而受侮，则郁久当复。帝故善之。
那些失去了其主气位置（即非当令之时却受到克制或反侮），导致本位虚弱而失守的情况。例如初之气为厥阴风木，若燥金之气乘其所不胜（金克木）而反侮之，则金气失守其位；到了阳明燥金主气之时，因根基已虚无法自行旺盛，故而危险。所谓“危”，是指无法独立支撑。
如果寸口脉与尺部脉出现相反的异常（尺寸反者），则预后不良，主死。
少阴君火如果不主持气化功能，在五运南北政的年份中，司天和在泉的气化表现应当不应见于脉象，但如果反而出现响应（脉应），说明违背了常理，故主死。
阴阳交杂错乱者，主死。
《评热病论》中说：“患有温病的人，出汗后随即再次发热，且脉搏躁动疾速，不因出汗而减退，伴有胡言乱语、不能进食，这种病名叫‘阴阳交’，阴阳交杂意味着正气衰败，故主死。”
首先要确立当年的干支年份，以推知当年的客气变化，观察左右间气的相应表现，然后才能判断生死逆顺的规律。
“应”读作平声。
这是总结上文关于左右间气加临的内容，必须先确立主气所在的年份，以此知晓间气的左右相应表现，然后才可以谈论生死的逆顺。
黄帝问：寒、暑、燥、湿、风、火这六气，与人体的结合是怎样的？它们对于万物的化生有何作用？
天地人及万物，都具备寒、暑、燥、湿、风、火这六气，所以黄帝列举六气与人体的契合，以及化生万物的情况来提问。
岐伯回答：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。在天表现为玄妙，在人表现为道，在地表现为化育。化育产生五味，道产生智慧，玄妙产生神灵。神在天表现为风，在地表现为木，在人体表现为筋，在气表现为柔和，在脏腑表现为肝。
以下部分都是申明六气与人身相合，从而化生万物的意思。文字与《阴阳应象大论》相同，解释见本篇。这里说“化生气”，指的是化生五味之气；在气表现为柔，是因为风木之气具有柔和的特性。
风的性质是喧暖，其德性是温和，其作用是运动。
天气变暖称为喧，春季开始时天气开始回暖，所以其性质为喧。阳气开始布散，所以其德性为和。性质喧暖、德性温和，气机旋转流动，所以其作用为动。
风的颜色为苍青，其化育表现为繁荣，对应的虫类为毛虫（有毛的动物）。
那苍青色的是天，指青色。其化育表现为荣盛，指万物开始生长。其虫为毛，指毛发森森的意象。
风的政令表现为疏散，其命令宣通发散，其变异表现为摧折拉断，其灾害表现为陨落。
散，意为敷布。其政令敷布，则其命令宣发。摧拉，意为解散破坏。陨，意为崩坠。眚，意为灾害。其变异为摧折拉断，则其灾害为陨落。
风的味道为酸，对应的情志为怒。怒伤肝，悲能胜怒；风伤肝，燥能胜风；酸伤筋，辛能胜酸。
曲直生长之物作酸，所以其味道为酸。肝的情志善于怒，所以其情志为怒，而怒则会伤肝。悲属于忧的一类，是肺的情志，金能平抑木，所以悲能胜怒。风气伤肝，而燥能胜风；酸味伤筋，而辛能胜酸，这都是金能平抑木的意思。
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。在天表现为热，在地表现为火，在人体表现为脉，在气表现为呼吸之息，在脏腑表现为心。
解释见《阴阳应象大论》。这里说“在气为息”，呼吸之息，乃是阳热之气。
火的性质为暑，其德性为显明，其作用为躁动。
炎热的夏天称为暑，南方火热，所以其性质为暑。火气彰明显著，所以其德性为显。性质暑热、德性显明，气机迅疾，所以其作用为躁。
火的颜色为赤红，其化育表现为茂盛，对应的虫类为羽虫（有羽毛的动物）。
丹天之气，颜色为赤。其化育为茂，指万物繁盛。其虫为羽，指飞动的意象。
火的政令为明察，其命令为郁热蒸腾，其变异为炎热销烁，其灾害为焚烧燎原。
明，犹显也。郁蒸，指盛热。其政令为明，则其命令为盛热。炎烁，指火热。燔焫，指火热之极。其变异为炎烁，则其灾害为燔焫。
火的味道为苦，对应的情志为喜。喜伤心，恐能胜喜；热伤气，寒能胜热；苦伤气，咸能胜苦。
炎上烧灼之物作苦，所以其味道为苦。心的情志善于喜，所以其情志为喜，而喜则会伤心。恐是肾的情志，水能制约火，所以恐能胜喜。热伤心气，而寒能胜热；苦伤心气，而咸能胜苦，这都是水能制约火的意思。
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。在天表现为湿，在地表现为土，在人体表现为肉，在气表现为充盛，在脏腑表现为脾。
解释见《阴阳应象大论》。这里说“在气为充”，指土气充盛于四方。
土的性情安静兼融，其德性为濡润，其作用为化育。
土位居中央并向四周布散，位居中央则静，向四周布散则兼，所以其性情为静兼。万物依赖它资生，所以其德性为濡润。安静兼融且濡润，生化无穷，所以其作用为化。
土的颜色为黄，其化育表现为充盈，对应的虫类为倮虫（无毛鳞甲覆盖的肉体动物）。
天的气色，颜色为黄。其化育为盈，指万物充实。其虫为倮，指肉体动物的意象。
土的政令为静谧，其命令为云雨，其变动注泻，其灾害为淫溃。
谧，音密，其他篇章同此。
谧，意为安静。地体安静，所以其政令为谧。湿气上升，化为云雨，所以其命令为云雨。云行雨施，所以其变动为注泻。注泻不已，则其灾害为淫溃。
土的味道为甘，对应的情志为思。思伤脾，怒能胜思；湿伤肉，风能胜湿；甘伤脾，酸能胜甘。
稼穑种植收获之物作甘，所以其味道为甘。脾的情志善于思，所以其情志为思，而思则会伤脾。怒是肝的情志，木能刑克土，所以怒能胜思。湿气伤肉，而风能胜湿；甘味伤脾，而酸能胜甘，这都是木能刑克土的意思。
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。在天表现为燥，在地表现为金，在人体表现为皮毛，在气表现为成就，在脏腑表现为肺。
解释见《阴阳应象大论》。“在气为成”，指感受秋气而万物成就。
金的性质为凉，其德性为清肃，其作用为固摄。
秋气容平，所以其性质为凉。气机收敛，所以其德性为清。万物结实，所以其作用为固。
金的颜色为白，其化育表现为收敛，对应的虫类为介虫（有甲壳的动物）。
素天之气，颜色为白。其化育为敛，指万物收敛。其虫为介，指金属甲壳的意象。
金的政令为刚劲，其命令为雾露，其变异为肃杀，其灾害为草木苍老凋落。
劲，意为坚锐，金质坚锐，所以其政令为劲。白露降下，所以其命令为雾露。
夏季盛极而秋季始衰，所以其变异为肃杀，万物凋谢，所以其灾害为苍落。
金的味道为辛，对应的情志为忧。忧伤肺，喜能胜忧；热伤皮毛，寒能胜热；辛伤皮毛，苦能胜辛。
从革变革之物作辛，所以其味道为辛。肺的情志善于忧，所以其情志为忧，而忧则会伤肺。喜是心的情志，火能克金，所以喜能胜忧。热气伤皮毛，而寒能胜热；辛味伤皮毛，而苦能胜辛，这都是火能克金的意思。
按语：春季曰风伤肝，夏季曰热伤气，长夏曰湿伤肉，冬季曰寒伤血，这都是四时本气自伤。此处秋季却说热伤皮毛，是被所胜之气（火克金，热属火）所伤。由此可见五脏，有的受四时本气伤害，有的受所胜之客气伤害。举出一脏的不同情况，可以类推到五脏。
北方产生寒，寒产生水，水产生咸味，咸味滋养肾，肾滋养骨髓，髓滋养肝。在天表现为寒，在地表现为水，在人体表现为骨，在气表现为坚硬，在脏腑表现为肾。
解释见《阴阳应象大论》。“在气为坚”，指感受冬气而万物坚凝。
水的性质为凛冽，其德性为寒冷，其作用为操持（贞固）。
操，原本缺失，今补入。
凛，意为严厉。冬气严厉而寒，所以其性质为凛。其性质为凛，则其德性为寒。性质凛冽、德性寒冷，则其作用为操。操，意为贞固。
水的颜色为黑，其化育表现为肃杀（收藏），对应的虫类为鳞虫（有鳞片的动物）。
玄天之气，颜色为黑。其化育为肃，指万物收藏。其虫为鳞，指水中的生物。
水的政令为静止，其命令为严贞，其变异为凝冽，其灾害为冰雹。
严贞，原本缺失，今补入。雹，音薄，其他篇章同此。
冬气安定，所以其政令为静。严寒贞固，所以其命令为严贞。凝冽，指冷之极。冰雹，指水之坚凝。其变异为凝冽，则其灾害为冰雹。
水的味道为咸，对应的情志为恐。恐伤肾，思能胜恐；寒伤血，燥能胜寒；咸伤血，甘能胜咸。
润下滋润向下之物作咸，所以其味道为咸。肾的情志善于恐，所以其情志为恐，而恐则会伤肾。思是脾的情志，土能胜水，所以思能胜恐。寒水伤阴血，而土燥则胜寒；咸味伤阴血，而甘味则胜咸，这都是土能胜水的意思。
五气更替站立，各有先后次序，不在其位则为邪气，在其位则为正气。
“更”读作平声。
总结上文而言五方之气，更替站立于四季，春风、夏热、秋燥、冬寒，各有其先至之时。不在其主位而有此气，则为邪气。当其主位而有此气，则为正气。
黄帝问：疾病产生的变化是怎样的？
因为不在其位则为邪气，所以询问疾病产生的变化如何？
岐伯回答：气相得则病轻，不相得则病重。
四时之气，都能致病。气相得而生病，则疾病的变化轻微；气不相得而生病，则疾病的变化严重。
黄帝问：主岁之气（太过不及）是怎样的？
气相得则病轻，不相得则病重，既然四时之气皆能为病，所以询问主岁之气的太过与不及情况如何。
岐伯回答：气有余，则克制自己所能胜的气，并反侮自己不能胜的气；气不足，则自己不能胜的气会欺侮并乘袭它，自己所能胜的气也会轻视并欺侮它。
五气更替，是主时的气。五运在中，是主岁的气。如甲己土运主岁，土气有余，则克制自己所胜的水气，并反侮所不胜的木气。土气不足，则自己所不胜的木气欺侮并乘袭它，自己所胜的水气也轻视并欺侮它。有余和不足，都会导致疾病，五气都是如此。
反被所侮之气侵害，是因为起初欺侮别人而遭受邪气，这是由于缺乏敬畏之心。
岁气贵在平和，不可有余，也不可不足。起初是乘袭并欺侮对方，随后反而遭受邪气。如岁土有余，克制水气，导致土在本位虚弱，到了长夏土气主时，无法自行旺盛，水之子木反制土，这就是“侮反受邪”。申述之所以侮而受邪，是因为起初不安于其位，缺乏畏惧忌讳所致，五气都是如此。
Those who lose their proper position (i.e., when it is not the time of their ruling Qi, yet they are overcome or insulted) cause their original position to become deficient and thus lose control. For example, in the first Qi phase, Jueyin Wind-Wood prevails. If Dryness-Metal Qi takes advantage of its inability to be overcome (Metal overcomes Wood) to insult it, then Metal loses its position. When Yangming Dryness-Metal becomes the ruling Qi, it cannot flourish on its own due to deficiency, leading to danger. "Danger" means being unable to stand independently.
If there is a reversal between the Cun (inch) and Chi (cubit) pulses (Cun-Chi Fan), death ensues.
If Shaoyin Ministerial Fire does not govern Qi transformation, in the Northern and Southern regimes of the Five Movements, the Qi of Si Tian (Heavenly Sovereign) and Zai Quan (Earthly Spring) should not manifest in the pulse. If it does respond, it deviates from the norm, hence death.
Yin-Yang Jiao (intermingling of Yin and Yang pathogenic factors) leads to death.
The *Ping Re Bing Lun* (Treatise on Evaluating Heat Diseases) states: "In cases of warm diseases, if sweating is followed immediately by recurrent fever, with a rapid and restless pulse that does not subside with sweat, accompanied by delirious speech and inability to eat, this disease is named 'Yin-Yang Jiao'. Intermingling implies death."
First, establish the year's stem-branch to know the Qi, observe the corresponding manifestations on the left and right, and only then can one discuss the favorable or unfavorable outcomes regarding life and death.
"Ying" (respond) is pronounced with the level tone.
This summarizes the preceding text regarding the superposition of Left and Right Intermediary Qi. One must first establish the year of the Main Qi to know the corresponding Left and Right movements of the Intermediary Qi, thereby enabling the discussion of life and death reversals.
The Yellow Emperor asked: How do Cold, Heat, Dryness, Dampness, Wind, and Fire combine with humans? How do they generate all things?
Heaven, Earth, humans, and all things possess the Six Qi of Cold, Heat, Dryness, Dampness, Wind, and Fire. Thus, the Emperor raised the question of how these Six Qi combine with humans and generate all things.
Qibo replied: The East generates Wind; Wind generates Wood; Wood generates Sour taste; Sour nourishes the Liver; Liver nourishes Sinews; Sinews nourish the Heart. In Heaven, it is profound (Xuan); in Humans, it is the Dao; on Earth, it is transformation (Hua). Transformation generates the Five Flavors; Dao generates Wisdom; Profoundness generates Spirit (Shen). Spirit manifests as Wind in Heaven, as Wood on Earth, as Sinews in the body, as Softness in Qi, and as the Liver in the Zang organs.
The following sections elaborate on the meaning that the Six Qi combine with the human body to generate all things. The text is identical to the *Yin Yang Ying Xiang Da Lun*, with explanations found in this chapter. Here, "generates Qi" refers to the Qi that generates the Five Flavors; "manifests as Softness in Qi" indicates that Wind-Wood Qi is soft and gentle.
Its nature is warm/noisy (Xuan); its virtue is harmony (He); its function is movement (Dong).
Warmth of the sun is called Xuan; in spring, the weather begins to warm, so its nature is Xuan. Yang Harmony begins to spread, so its virtue is He. With a nature of warmth and virtue of harmony, the mechanism of Qi rotates, so its function is movement.
Its color is Cang (bluish-green); its transformation is flourishing (Rong); its insects are Hairy ones (Mao).
That which is Cang is Heaven, referring to the color green. Its transformation is Rong, meaning things begin to grow. Its insects are Mao, representing the image of dense hair/fur.
Its governance is dispersal (San); its command is dissemination (Xuan Fa); its alteration is destruction/collapse (Cui La); its disaster is falling/collapsing (Yun).
San means spreading out. Its governance spreads out, so its command disseminates. Cui La means disintegration. Yun means collapsing. San denotes disaster. Its alteration is Cui La, so its disaster is Yun.
Its flavor is Sour; its emotion is Anger (Nu). Anger injures the Liver; Grief (Bei) overcomes Anger; Wind injures the Liver; Dryness overcomes Wind; Sour injures Sinews; Pungent (Xin) overcomes Sour.
Things that are straight or crooked produce Sour, so its flavor is Sour. The Liver's emotion tends toward Anger, so its emotion is Anger, and Anger injures the Liver. Grief belongs to Sorrow, which is the emotion of the Lung; Metal calms Wood, so Grief overcomes Anger. Wind Qi injures the Liver, but Dryness overcomes Wind; Sour flavor injures Sinews, but Pungent overcomes Sour. All these reflect the principle of Metal calming Wood.
The South generates Heat; Heat generates Fire; Fire generates Bitter taste; Bitter 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 (Mai); in Qi, it is Respiration/Breath (Xi); in the Zang organs, it is the Heart.
Explanation seen in *Yin Yang Ying Xiang Da Lun*. Here, "manifests as Xi in Qi" refers to the breath of respiration, which is Yang Heat Qi.
Its nature is Summer Heat (Shu); its virtue is manifestation/clarity (Xian); its function is restlessness/agitation (Zao).
Hot summer days are called Shu; the South is Fire-Heat, so its nature is Shu. Fire Qi is prominent and clear, so its virtue is Xian. With a nature of heat and virtue of clarity, the Qi mechanism is swift, so its function is Zao.
Its color is Red (Chi); its transformation is lush/proliferation (Mao); its insects are Feathered ones (Yu).
Qi of the Vermilion Heaven has the color Red. Its transformation is Mao, meaning things are abundant. Its insects are Yu, representing the image of flying/movement.
Its governance is brightness/clarity (Ming); its command is stifling heat/steaming (Yu Zheng); its alteration is scorching fire (Yan Shuo); its disaster is burning/incineration (Fan Zhuo).
Ming is like Xian. Yu Zheng means intense heat. Its governance is Ming, so its command is intense heat. Yan Shuo means fiery heat. Fan Zhuo means extreme heat. Its alteration is Yan Shuo, so its disaster is Fan Zhuo.
Its flavor is Bitter; its emotion is Joy (Xi). Joy injures the Heart; Fear (Kong) overcomes Joy; Heat injures Qi; Cold overcomes Heat; Bitter injures Qi; Salty (Xian) overcomes Bitter.
Things that burn upward produce Bitter, so its flavor is Bitter. The Heart's emotion tends toward Joy, so its emotion is Joy, and Joy injures the Heart. Fear is the emotion of the Kidney; Water controls Fire, so Fear overcomes Joy. Heat injures Heart Qi, but Cold overcomes Heat; Bitter injures Heart Qi, but Salty overcomes Bitter. All these reflect the principle of Water controlling Fire.
The Center generates Dampness; Dampness generates Earth; Earth generates Sweet taste; Sweet nourishes the Spleen; Spleen nourishes Flesh (Rou); Flesh nourishes the Lung. In Heaven, it is Dampness; on Earth, it is Earth; in the body, it is Flesh; in Qi, it is fullness/plenitude (Chong); in the Zang organs, it is the Spleen.
Explanation seen in *Yin Yang Ying Xiang Da Lun*. Here, "manifests as Chong in Qi" means Earth Qi fills the four directions.
Its nature is quiet and inclusive (Jing Jian); its virtue is moistening/nourishing (Ru); its function is transformation (Hua).
Earth resides in the center and spreads outward. Residing in the center implies stillness; spreading outward implies inclusiveness, so its nature is Jing Jian. All things rely on it for nourishment, so its virtue is Ru. Being still, inclusive, and moistening allows for infinite generation, so its function is Hua.
Its color is Yellow; its transformation is abundance/plenitude (Ying); its insects are Naked ones (Luo).
The Qi of Heaven has the color Yellow. Its transformation is Ying, meaning things are filled. Its insects are Luo, representing the image of flesh-bodied animals.
Its governance is tranquility (Mi); its command is clouds and rain (Yun Yu); its alteration is pouring/heavy rain (Dong Zhu); its disaster is flooding/ulceration (Yin Kui).
Mi, pronounced Mi, same as in other chapters.
Mi means quiet. The earth's body is quiet, so its governance is Mi. Dampness rises to form clouds and rain, so its command is Yun Yu. Clouds move and rain falls, so its alteration is Dong Zhu. Continuous pouring leads to disasters of flooding and ulceration.
Its flavor is Sweet; its emotion is Pensiveness/Overthinking (Si). Pensiveness injures the Spleen; Anger overcomes Pensiveness; Dampness injures Flesh; Wind overcomes Dampness; Sweet injures the Spleen; Sour overcomes Sweet.
Crops sown and harvested produce Sweet, so its flavor is Sweet. The Spleen's emotion tends toward Pensiveness, so its emotion is Pensiveness, and Pensiveness injures the Spleen. Anger is the emotion of the Liver; Wood penalizes Earth, so Anger overcomes Pensiveness. Dampness injures Flesh, but Wind overcomes Dampness; Sweet flavor injures the Spleen, but Sour overcomes Sweet. All these reflect the principle of Wood penalizing Earth.
The West generates Dryness; Dryness generates Metal; Metal generates Pungent taste; Pungent nourishes the Lung; Lung nourishes Skin and Hair (Pi Mao); Skin and Hair nourish the Kidney. In Heaven, it is Dryness; on Earth, it is Metal; in the body, it is Skin and Hair; in Qi, it is completion/accomplishment (Cheng); in the Zang organs, it is the Lung.
Explanation seen in *Yin Yang Ying Xiang Da Lun*. "Manifests as Cheng in Qi" means perceiving Autumn Qi, all things achieve completion.
Its nature is Cool (Liang); its virtue is clear/pure (Qing); its function is consolidation/astringency (Gu).
Autumn Qi is balanced and calm, so its nature is Liang. The Qi mechanism converges, so its virtue is Qing. All things bear fruit/seeds, so its function is Gu.
Its color is White; its transformation is gathering/restraining (Lian); its insects are Armored ones (Jie).
Qi of the Plain Heaven has the color White. Its transformation is Lian, meaning things are gathered. Its insects are Jie, representing the image of metallic shells/carapaces.
Its governance is firm/sharp (Jin); its command is fog and dew (Wu Lu); its alteration is solemn killing/withering (Su Sha); its disaster is withering/falling leaves (Cang Luo).
Jin means firm and sharp; Metal substance is firm and sharp, so its governance is Jin. White Dew descends, so its command is Wu Lu.
Summer reaches its peak and Autumn begins to decline, so its alteration is Su Sha (solemn killing), causing all things to wither, hence its disaster is Cang Luo.
Its flavor is Pungent; its emotion is Sorrow/Worry (You). Sorrow injures the Lung; Joy overcomes Sorrow; Heat injures Skin and Hair; Cold overcomes Heat; Pungent injures Skin and Hair; Bitter overcomes Pungent.
Things that change/reform produce Pungent, so its flavor is Pungent. The Lung's emotion tends toward Sorrow, so its emotion is Sorrow, and Sorrow injures the Lung. Joy is the emotion of the Heart; Fire conquers Metal, so Joy overcomes Sorrow. Heat Qi injures Skin and Hair, but Cold overcomes Heat; Pungent flavor injures Skin and Hair, but Bitter overcomes Pungent. All these reflect the principle of Fire conquering Metal.
Note: In Spring, Wind injures the Liver; in Summer, Heat injures Qi; in Late Summer, Dampness injures Flesh; in Winter, Cold injures Blood. These are injuries caused by the primary Qi of the four seasons themselves. Here in Autumn, it says Heat injures Skin and Hair, which is an injury caused by the conquered Qi (Fire conquers Metal, Heat belongs to Fire). This shows that among the Five Zang organs, some are injured by the primary Qi of the four seasons, while others are injured by the conquering Guest Qi. By citing the differences in one Zang organ, one can infer the situation for all five.
The North generates Cold; Cold generates Water; Water generates Salty taste; Salty nourishes the Kidney; Kidney nourishes Marrow (Sui); Marrow nourishes the Liver. In Heaven, it is Cold; on Earth, it is Water; in the body, it is Bones; in Qi, it is hardness/firmness (Jian); in the Zang organs, it is the Kidney.
Explanation seen in *Yin Yang Ying Xiang Da Lun*. "Manifests as Jian in Qi" means perceiving Winter Qi, all things become solidified.
Its nature is biting cold/severe (Lin); its virtue is cold (Han); its function is holding firm/steadfastness (Cao).
Cao was originally missing, now supplemented.
Lin means severe. Winter Qi is severe and cold, so its nature is Lin. With a nature of Lin, its virtue is Han. With a nature of Lin and virtue of Han, its function is Cao. Cao means steadfastness.
Its color is Black; its transformation is solemnity/hiding (Su); its insects are Scaled ones (Lin).
Qi of the Dark Heaven has the color Black. Its transformation is Su, meaning things are hidden/stored. Its insects are Lin, representing aquatic creatures.
Its governance is stillness (Jing); its command is strict steadfastness (Yan Zhen); its alteration is freezing/biting cold (Ning Lie); its disaster is hail (Bing Bao).
Yan Zhen was originally missing, now supplemented. Bao, pronounced Bo, same as in other chapters.
Winter Qi is stable, so its governance is Jing. Severe cold and steadfastness, so its command is Yan Zhen. Ning Lie means extreme cold. Bing Bao represents the hardness of water. Its alteration is Ning Lie, so its disaster is Bing Bao.
Its flavor is Salty; its emotion is Fear (Kong). Fear injures the Kidney; Pensiveness overcomes Fear; Cold injures Blood; Dryness overcomes Cold; Salty injures Blood; Sweet overcomes Salty.
Things that moisten and flow downward produce Salty, so its flavor is Salty. The Kidney's emotion tends toward Fear, so its emotion is Fear, and Fear injures the Kidney. Pensiveness is the emotion of the Spleen; Earth overcomes Water, so Pensiveness overcomes Fear. Cold Water injures Yin Blood, but Earth Dryness overcomes Cold; Salty flavor injures Yin Blood, but Sweet flavor overcomes Salty. All these reflect the principle of Earth overcoming Water.
The Five Qi alternate in standing, each having its precedence. If not in its proper position, it is Evil Qi; if in its proper position, it is Correct Qi.
"Geng" is pronounced with the level tone.
Summarizing the above, the Qi of the Five Directions alternates through the four seasons: Spring Wind, Summer Heat, Autumn Dryness, Winter Cold, each having its prior arrival. Qi present outside its main position constitutes Evil Qi. Qi present within its main position constitutes Correct Qi.
The Yellow Emperor asked: How do diseases undergo changes?
Since Qi outside its position is Evil, he asks how disease changes occur.
Qibo replied: When Qi is compatible, the illness is mild; when incompatible, the illness is severe.
The Qi of the four seasons can all cause disease. If disease occurs with compatible Qi, the changes are mild. If disease occurs with incompatible Qi, the changes are severe.
The Yellow Emperor asked: What about the ruling Qi of the year (Excess and Deficiency)?
Since compatible Qi leads to mild illness and incompatible Qi to severe illness, and since the Qi of the four seasons can all cause disease, he asks about the excess and deficiency of the ruling Qi of the year.
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.
The alternating Five Qi are the ruling Qi of the times. The Five Movements in the middle are the ruling Qi of the year. For example, if Jia-Ji Earth Movement rules the year, and Earth Qi is in excess, it controls the Water Qi it normally overcomes and insults the Wood Qi it cannot overcome. If Earth Qi is deficient, the Wood Qi it cannot overcome insults and exploits it, and the Water Qi it normally overcomes also lightly insults it. Both excess and deficiency lead to disease; this applies to all Five Qi.
Being harmed by the very Qi one previously insulted happens because one lacked fear/respect initially.
Yearly Qi values balance; it should not be excessive nor deficient. Initially, one exploits and insults the other, but subsequently, one suffers harm from the insult. For instance, if Yearly Earth is in excess, it controls Water Qi, causing Earth to become deficient in its own position. When Chang Xia (Late Summer) Earth Qi rules, unable to flourish on its own, the son of Water (Wood) counter-controls Earth. This is "being harmed by the insult." It reiterates that suffering harm from insulting others stems from initially failing to respect one's position and lacking caution, applying to all Five Qi.
The Yellow Emperor said: Excellent.
When Qi is in excess and exploits/insults, it eventually suffers harm from the insult. If Qi is deficient and suffers insult, stagnation will eventually resolve. Therefore, the Emperor praised this explanation.