帝曰∶夫子之言岁候，其太过不及，而上应五星。今夫德化政令，灾
眚变易，非常而有也，卒然而动，其亦为之变乎？
上文言岁候之太过不及，皆上应五星，则德化政令灾眚变易亦上应五星。若灾变卒然而动，五
星亦卒然而变乎？此帝举以为问。
岐伯曰∶承天而行之，故无妄动，无不应也。卒然而动者，气
之交变也，其不应焉。故曰∶应常不应卒，此之谓也。
木火土金水五运，上承天气而行之，气有常数，故无妄动，动则无不应于五星也。若卒然而动者，
乃四时泾气之交变也，泾气交变其不上应于五星焉。故经曰∶应常不应卒，即此卒然而动，不应
之谓也。故曰未详其处。
帝曰∶其应奈何？
其应常奈何？
岐伯曰∶各从其气化也。
在天为气，在地为化，风热湿燥寒，天之气也，木火土金水，地之化也。各从其气化者，岁星从风木，
荧惑从热火，镇星从湿土，太白从燥金，辰星从寒水，此五星各从天地之气化也。
帝曰∶其行之综疾逆顺何如？
五星旋转有徐行、疾行、逆行、顺行，其义何如？
岐伯曰∶以道留久，逆守而小，是谓省下。
以道留久，路稽留延久也。逆守而小，逆而不进，自守其度，
不放光芒也。此行之徐，是谓省下之义。盖省察其分野之下，君民之有过有德也。
以道而去，去而速来，曲而过之，是谓省遗过也。
以道而去，不久留也。去而速来，不逆守也。曲而过之，即有阻滞亦屈曲而过也。此
行之疾，是谓有遗过之义。盖分野之下，省察有未合，复省察其所遗之过失也。
久留而环，或离或附，是谓议灾与其德也。
久留，守其位而不去也。环，遇其途而逆行也。环则离，留则附，故或离或附。附则顺，离则
逆，此行之或逆或顺，是谓议灾与其德之义。盖议其分野之下常见其灾，与其改过为德而免之也。
应近则小，应远则大。芒而大倍常之一，其化甚；大常之二，
其眚即发；小常之一，其化减；小常之二，是谓临视，省下之过与其德也。德者福之，过者伐之。
五星所过之度，有远近祸福之应。过度应近，则不放光芒而小；过度应远，则放光芒而大。所
谓大者，光芒而大，倍常之一，则泾胜郁复之气化甚于常时。光芒而大，倍常之二，是为太过，其
眚即至也。所谓小者，光芒小于常时一倍，其泾胜郁复之气化亦减少焉。若小于常时二倍，是谓临视，以
上临下而视其有过，与其有德也。有德者则降祥以福之，有过者则降灾以伐之。
是以象之见也，高而远则小，下而近则大，故大则喜怒迩，小则祸福远。岁运太过，则
运星北越，运气相得，则各行以道。故岁运太过，畏星失色而兼其母，不及则色兼其所不胜。
五星之行，有徐疾逆顺，所行之度有高下远近。是以星象之见也，位高则远，则星象小，位下而
近，则星象大。大则星象之喜怒下应者迩，小则星象之祸福下降者远。五星有高下远近，岁运有太
过不及和平。如岁运太过，则运星北越，北者星居北极，越者出于众星之上，高且远也。如运气相得者
而和平，则各行其道不相越
矣。故岁运太过，则侮所不胜，致畏星失色而兼其母。如木运太过，土为畏星而失色，火为土之母，则火
星亦失其色而兼其母，五运仿此而类推。岁运不及，则无畏星，无畏则星不失色而增色矣。
如木运不及，则金星乘侮而增色，所不胜之土星亦相兼而增色也，五运仿此类推。
消者瞿瞿，莫知其妙，闵闵之当，孰者为良，妄行无微，示畏候王。
当，去声。
岁运太过不及，星象高下远近，其理至微，其道至深，故探其消息，则瞿瞿然而惊顾，仍莫知其妙。
闵闵，忧之深也，深忧理道之切当，仍不知孰者为良。苟不深求而研察之，则妄行其治，必无
征验，妄言灾祸，徒示畏以候王，此不学妄行，不知妄言，自欺欺人，必受夭殃。
帝曰∶其灾应何如？
天人相应，理道至微，帝复问灾眚之下应。
岐伯曰∶亦各从其化也，故时至有盛衰，凌犯有逆顺，留守有
多少，形见有善恶，宿属有胜负，征应有吉凶矣。
上文帝问其应如何？伯云各从其气化。化，犹气化，故四时星象之至，有太过而盛，不及而衰。凌
犯，犹言过度也，五星过度，有相违而逆，相得而顺。留守其位，有期久而多，期速而小。彰形下
见，有和霭而善，闪烁而恶。五行宿属，有已克而胜，受克而负。
盛衰逆顺多少善恶胜负，征应于下，则有吉凶矣。
帝曰∶其善恶何谓也？
时至盛衰，凌犯逆顺，留守多少，宿属胜负，理固宜然。同是
星也，何以形有善恶，此帝独举以问。
岐伯曰∶有喜有怒，有忧有丧，有泽有燥，此象之常也，必谨察之。
丧，去声。
安静者，善之象，躁乱者，恶之形。天之星象，有喜有怒，喜
则安静而善，怒则躁乱而恶，复有泽有燥，泽则安静而善，燥则躁乱而恶。此喜怒忧丧泽燥，乃善恶
所系，星象之常也，必谨察之，则吉凶征应可知矣。
帝曰∶六者高下异乎？
异，分别也。喜怒忧丧泽燥六者，其象或高或下，其有分别
乎？上文云高而远则小，小则祸福远，下而近则大，大则喜怒迩，故帝复有此问。
岐伯曰∶象见高下，其应一也，故人亦应之。
上文位高形小而应远，位下形大而应迩，固有异也。若喜怒忧丧泽燥之象见于高下，其应一也，
无远迩之分也。故星象应于人，而人亦应之，谓人之喜怒即星之喜怒也，人之忧丧即星之忧丧也，
人之泽燥即星之泽燥也，此天人之相应也。
帝曰∶善。其德化政令之动静损益皆何如？
五星德化政令灾变之理既明，帝故善之。复问德化政令，其中有动静损益，皆当何如？
岐伯曰∶夫德化政令，灾变，不能相加也。胜复盛衰，不能相
多也。经来小大，不能相过也。用之升降，不能相无也。各从其动而复之耳。
动静损益，在德化政令之中，非德化政令之外复有动静损益也。故夫德化政令，虽四时之灾变不能相
加也，灾变之胜复盛衰不能相多也，五星之往来小大不能相过也。灾变胜复盛衰，五星往来
小大，皆用德化政令为之升降，是德化政令不能相无也。虽用之升降，仍各从其动而复之耳。
帝曰∶其病生何如？
上文云，灾变不能相加，故问病生，何如？
岐伯曰∶德化者气之祥，政令者气之章，变易者复之纪，灾眚
者伤之始，气相胜者和，不相胜者病，重感于邪则甚也。
重，平声。
有德有化者，气之和祥也。有政有令者，气之彰着也。若夫变
易者，报复之纪始焉受制，既则复也。灾眚者，受伤之始，始受其伤，未发病也，故变易灾眚之至，而
气相胜者和，谓四时主气能胜客气则和，不相胜者病，谓主时之气不胜客气则病。不胜而病，若
重感于邪则病甚也。是变易灾眚，虽生民病，不能相加于德化政令也。
帝曰∶善。所谓精光之论，大圣之业，宣明大道，通于无穷，穷于无极也。余闻之，
善言天者，必应于人，善言古者，必验于今，善言气者，必彰于物，善言应者，同
天地之化，善言化言变者，通神明之理，非夫子孰能言至道欤！乃择良兆而藏之灵室，每
旦读之，命曰《气交变》，非斋戒不敢发，慎传也。
欤，平声。
极言之而赞其深，尊奉之而慎其传，所以为气交变大论者如此。
此一节，言四时之德化政令灾变，星象之远近善恶吉凶，征应于人，以为气交之变也。
黄帝问道：先生所说的岁候，其太过与不及，都会上应五星。现在所说的德化、政令、灾眚、变易，并非经常发生，而是突然出现的变动，这些也会引起五星的变化吗？
高士宗注解说：上文讲到岁候的太过与不及，都上应五星，那么德化、政令、灾眚、变易也上应五星。如果灾变突然发生，五星是否也会突然变化呢？这是黄帝提出的疑问。
岐伯回答说：五星承受天气而运行，所以不会妄动，没有不应验的。突然发生的变动，是气的交互变化，它们并不对应五星。所以说：“应常不应卒”，说的就是这个道理。
高士宗注解说：木、火、土、金、水五运，上承天气而运行，气有固定的常数，所以不会妄动，一旦变动就没有不应验于五星的。如果是突然发生的变动，那是四时经气（正常气候之气）的交互变化，经气的交互变化并不上应五星。所以经文说：“应常不应卒”，就是指这种突然发生的变动，是不对应的。因此说“未详其处”（指这种突发的气交变化难以用常规的五星对应来解释）。
黄帝问道：那它的对应情况是怎样的呢？
即：它如何对应常规情况呢？
岐伯回答说：各自跟随其气化规律。
高士宗注解说：在天表现为气，在地表现为化。风、热、湿、燥、寒，是天的气；木、火、土、金、水，是地的化。“各从其气化”，是指岁星（木星）从属于风木，荧惑星（火星）从属于热火，镇星（土星）从属于湿土，太白星（金星）从属于燥金，辰星（水星）从属于寒水。这五星各自顺应天地的气化规律。
五星旋转有慢行、快行、逆行、顺行，其中的义理是怎样的？
岐伯回答说：如果在轨道上停留很久，逆行守位且光芒变小，这叫“省下”。
高士宗注解说：“以道留久”，是指在轨道上稽留时间长久。“逆守而小”，是指逆行而不前进，固守其度，不放射光芒。这种运行的缓慢，就是“省下”的含义。大概是省察其分野之下，君主和百姓是否有过错或德行。
如果在轨道上离去，离开后又迅速回来，曲折地经过，这叫“省遗过”。
高士宗注解说：“以道而去”，是指不久留。“去而速来”，是指不逆行守位。“曲而过之”，即使有阻滞也弯曲着经过。这种运行的疾速，就是“省遗过”的含义。大概是分野之下，省察是否有不合之处，再省察其所遗漏的过失。
如果长时间停留并环绕，有时远离有时依附，这叫“议灾与其德”。
高士宗注解说：“久留”，是指守在其位而不离去。“环”，是指遇到路途而逆行。环绕则远离，停留则依附，所以有时远离有时依附。依附则是顺，远离则是逆。这种运行的或逆或顺，就是“议灾与其德”的含义。大概是议论其分野之下常见的灾害，以及改过为德从而免除灾害的情况。
对应近处则星象小，对应远处则星象大。光芒大而比常态大一倍，其气化作用很强烈；比常态大二倍，其灾祸即刻发生；比常态小一倍，其气化作用减弱；比常态小二倍，这叫“临视”，省察下界的过错与德行。有德者赐福，有过者降灾惩罚。
高士宗注解说：五星所经过的度数，有远近祸福的对应。过度对应近处，则不放射光芒而显得小；过度对应远处，则放射光芒而显得大。所谓“大”，是指光芒大而比常态大一倍，则胜复郁滞的气化作用比平时强烈。光芒大而比常态大二倍，是为太过，其灾祸即刻到来。所谓“小”，是指光芒小于常态一倍，其胜复郁滞的气化作用也减少。若小于常态二倍，这叫“临视”，以上临下视察其有过错或有德行。有德行的就降祥瑞以赐福，有过错的就降灾祸以惩罚。
因此星象显现，位置高且远则看起来小，位置低且近则看起来大。所以星象大则喜怒（吉凶）临近，星象小则祸福遥远。岁运太过，则运星向北越过极点；运气相得（平和），则各行其道。
高士宗注解说：五星的运行，有徐疾逆顺，所行的度数有高下远近。因此星象显现，位置高则远，星象就小；位置低则近，星象就大。大则星象的喜怒下应者近，小则星象的祸福下降者远。五星有高下远近，岁运有太过、不及和平。如岁运太过，则运星北越，北者指北极，越者指出众星之上，既高又远。如运气相得而平和，则各行其道不相逾越。
所以岁运太过，则侮所不胜，导致畏星失色并兼及其母星的颜色；岁运不及，则颜色兼及其所不胜之星的颜色。
高士宗注解说：五星之行，有徐疾逆顺，所行之度有高下远近。是以星象之见，位高则远，则星象小，位下而近，则星象大。大则星象之喜怒下应者迩，小则星象之祸福下降者远。五星有高下远近，岁运有太过不及和平。如岁运太过，则运星北越，北者星居北极，越者出于众星之上，高且远也。如运气相得者而和平，则各行其道不相越矣。故岁运太过，则侮所不胜，致畏星失色而兼其母。如木运太过，土为畏星而失色，火为土之母，则火星亦失其色而兼其母，五运仿此而类推。岁运不及，则无畏星，无畏则星不失色而增色矣。如木运不及，则金星乘侮而增色，所不胜之土星亦相兼而增色也，五运仿此类推。
消长之机微妙难知，令人惊顾茫然，深忧其理，不知何为良策。若妄加施治，必无征验，妄言灾祸，徒示敬畏以候王命。此乃不学无术、妄言妄行，自欺欺人，必受夭折之殃。
黄帝问道：其灾应的情况是怎样的？
天人相应，理道至微，黄帝再次询问灾眚之下的应验。
岐伯回答说：也是各自跟随其气化规律。所以时令有盛衰，凌犯有逆顺，留守有多寡，形见有善恶，宿属有胜负，征应有吉凶。
高士宗注解说：上文黄帝问其应如何？岐伯说各从其气化。化，犹气化，故四时星象之至，有太过而盛，不及而衰。凌犯，犹言过度也，五星过度，有相违而逆，相得而顺。留守其位，有期久而多，期速而小。彰形下见，有和霭而善，闪烁而恶。五行宿属，有已克而胜，受克而负。盛衰逆顺多少善恶胜负，征应于下，则有吉凶矣。
黄帝问道：其善恶具体指什么？
时令有盛衰，凌犯有逆顺，留守有多寡，宿属有胜负，道理本应如此。同样是星象，为何形态有善恶之分？这是黄帝单独提出疑问。
岐伯回答说：有喜有怒，有忧有丧，有泽有燥，这是星象的常态，必须仔细考察。
高士宗注解说：“丧”，读去声。安静者，是善的象；躁乱者，是恶的形。天上的星象，有喜有怒，喜则安静而善，怒则躁乱而恶，又有泽有燥，泽则安静而善，燥则躁乱而恶。这喜怒忧丧泽燥，关系到善恶，是星象的常态，必须仔细考察，则吉凶征应可知了。
黄帝问道：这六种（喜怒忧丧泽燥）在高下的表现上有区别吗？
异，分别也。喜怒忧丧泽燥六者，其象或高或下，有分别吗？上文说高而远则小，小则祸福远，下而近则大，大则喜怒迩，所以黄帝有此问。
岐伯回答说：星象显现的高下，其应验是一样的，所以人也随之响应。
高士宗注解说：上文位高形小而应远，位下形大而应迩，固有异也。若喜怒忧丧泽燥之象见于高下，其应一也，无远迩之分也。故星象应于人，而人亦应之，谓人之喜怒即星之喜怒也，人之忧丧即星之忧丧也，人之泽燥即星之泽燥也，此天人之相应也。
五星德化政令灾变之理既明，黄帝称赞。又问德化政令，其中有动静损益，都是怎样的？
岐伯回答说：德化政令与灾变，不能互相叠加。胜复盛衰，不能互相增多。经气往来大小，不能互相超过。用之升降，不能互相缺失。只是各自跟随其运动而变化罢了。
高士宗注解说：动静损益，在德化政令之中，非德化政令之外复有动静损益也。故夫德化政令，虽四时之灾变不能相加也，灾变之胜复盛衰不能相多也，五星之往来小大不能相过也。灾变胜复盛衰，五星往来小大，皆用德化政令为之升降，是德化政令不能相无也。虽用之升降，仍各从其动而复之耳。
黄帝问道：疾病是如何产生的？
上文说灾变不能相加，所以问病生，是怎样的？
岐伯回答说：德化是气的吉祥征兆，政令是气的彰显，变易是报复的开端，灾眚是受伤的起始。气相胜则和，不相胜则病，再次感受邪气则病重。
高士宗注解说：“重”，读平声。有德有化者，气之和祥也。有政有令者，气之彰着也。若夫变易者，报复之纪始焉受制，既则复也。灾眚者，受伤之始，始受其伤，未发病也，故变易灾眚之至，而气相胜者和，谓四时主气能胜客气则和，不相胜者病，谓主时之气不胜客气则病。不胜而病，若重感于邪则病甚也。是变易灾眚，虽生民病，不能相加于德化政令也。
黄帝说：好。所谓精光之论，是大圣的事业，宣明大道，通于无穷，穷于无极。我听说，善于谈论天的，必定应验于人；善于谈论古的，必定验证于今；善于谈论气的，必定彰显于物；善于谈论应的，同于天地之化；善于谈论化与变的，通晓神明之理。除了先生，谁能说到至道呢！我将选择吉兆将其藏在灵室，每天早晨诵读，命名为《气交变》，不到斋戒之时不敢轻易发表，慎重传承。
欤，读平声。极言之而赞其深，尊奉之而慎其传，所以为气交变大论者如此。
这一节，讲的是四时的德化政令灾变，星象的远近善恶吉凶，征应于人，作为气交之变。
The Yellow Emperor asked: Regarding the annual climate patterns you mentioned, their excess and deficiency correspond to the five planets above. Now, regarding virtue transformation (De Hua), administrative orders (Zheng Ling), disasters and portents (Zai Sheng), and alterations (Bian Yi), which do not occur frequently but arise suddenly, do these also cause changes in the five planets?
Gao Shizong commented: The preceding text stated that the excess and deficiency of annual climate patterns all correspond to the five planets; thus, virtue transformation, administrative orders, disasters, and alterations also correspond to the five planets. If disasters and alterations occur suddenly, do the five planets also change suddenly? This is the question raised by the Yellow Emperor.
Qibo replied: The planets receive and follow the Heavenly Qi, so they do not move arbitrarily; there is no movement without a corresponding response. Sudden movements are due to the interaction and transformation of Qi, and they do not correspond to the five planets. Therefore it is said: "Responding to the constant, not responding to the sudden," which refers to this.
Gao Shizong commented: The Five Movements (Wu Yun) of Wood, Fire, Earth, Metal, and Water receive and follow Heaven's Qi. Since Qi has fixed constants, it does not move arbitrarily; when it moves, it corresponds to the five planets. However, sudden movements are the interaction of the Jing Qi (normal seasonal climate Qi) of the four seasons. The interaction of Jing Qi does not correspond to the five planets above. Thus the Classic says: "Responding to the constant, not responding to the sudden," referring to such sudden movements as non-correspondence. Hence it is said "not detailed its location" (indicating that this sudden Qi interaction is difficult to explain via standard planetary correspondence).
The Yellow Emperor asked: How does its correspondence manifest?
i.e., How does it correspond to the constant pattern?
Qibo replied: Each follows its own Qi transformation.
Gao Shizong commented: Manifesting as Qi in Heaven, and as Transformation (Hua) on Earth. Wind, Heat, Dampness, Dryness, and Cold are the Qi of Heaven; Wood, Fire, Earth, Metal, and Water are the Transformations of Earth. "Each following its Qi transformation" means: Suixing (Jupiter) follows Wind-Wood; Yinghuoxing (Mars) follows Hot-Fire; Zhunxing (Saturn) follows Damp-Earth; Taibaixing (Venus) follows Dry-Metal; Chenxing (Mercury) follows Cold-Water. These five planets each follow the Qi transformations of Heaven and Earth.
The Yellow Emperor asked: What is the meaning of their slow, fast, retrograde, and direct motions?
What is the significance of the five planets rotating with slow motion, fast motion, retrograde motion, and direct motion?
Qibo replied: Remaining long on the path, moving retrograde while holding position and appearing small, is called "Sheng Xia" (Inspecting/Examining below).
Gao Shizong commented: "Remaining long on the path" means lingering for a long time on the orbit. "Retrograde while holding position and appearing small" means moving retrograde without advancing, maintaining its degree, and not radiating brightness. This slow motion signifies the meaning of "Sheng Xia." It implies inspecting the region below for faults or virtues of the ruler and people.
Leaving the path, then returning quickly, passing obliquely, is called "Sheng Yi Guo" (Inspecting Omitted Faults).
Gao Shizong commented: "Leaving the path" means not staying long. "Returning quickly" means not holding position retrogradely. "Passing obliquely" means curving around even if obstructed. This fast motion signifies the meaning of "Sheng Yi Guo." It implies inspecting the region below for inconsistencies and re-inspecting any omitted faults.
Lingering for a long time and circling, sometimes separating and sometimes attaching, is called "Yi Zai Yu Qi De" (Discussing Disaster and Its Virtue).
Gao Shizong commented: "Lingering long" means guarding the position without leaving. "Circling" means encountering the path and moving retrograde. Circling implies separation; lingering implies attachment. Thus, sometimes separating, sometimes attaching. Attaching implies directness; separating implies retrogression. This alternation of retrograde and direct motion signifies "Yi Zai Yu Qi De." It involves discussing common disasters in the region below and how changing faults into virtue can avoid them.
Corresponding to near matters appears small; corresponding to distant matters appears large. Bright and large, exceeding normal by one unit, indicates intense transformation; exceeding normal by two units, disaster strikes immediately. Smaller than normal by one unit, transformation diminishes; smaller than normal by two units, this is called "Lin Shi" (Approaching Inspection), inspecting faults and virtues below. Those with virtue receive blessings; those with faults receive punishment.
Gao Shizong commented: The degrees passed by the five planets have responses of distance and fortune/misfortune. Passing near corresponds to appearing small without radiating light; passing far corresponds to appearing large with radiating light. "Large" means bright and large, exceeding normal by one unit, indicating that the Qi transformation of victory/repression/stagnation/recovery is more intense than usual. Bright and large, exceeding normal by two units, indicates excess, and disaster arrives immediately. "Small" means brightness less than normal by one unit, where Qi transformation also decreases. If less than normal by two units, it is called "Lin Shi," inspecting from above downwards for faults or virtues. Those with virtue receive auspicious signs for blessing; those with faults receive disasters for punishment.
Therefore, when star images appear, high and distant ones look small; low and near ones look large. Thus, large images imply imminent joy/anger (fortune/misfortune); small images imply distant fortune/misfortune. When the Annual Movement is excessive, the movement star crosses northward; when Qi interactions are harmonious, each follows its proper path.
Gao Shizong commented: The motion of the five planets includes slow/fast and retrograde/direct, and the degrees traversed include high/low and near/far. Thus, when star images appear, high position means distant, so the image is small; low position means near, so the image is large. Large means the joy/anger of the star image responds closely below; small means the fortune/misfortune descends from afar. The five planets have high/low/near/far positions; the Annual Movement has excess, deficiency, or peace. If the Annual Movement is excessive, the movement star crosses northward. "North" refers to the North Pole; "cross" means emerging above other stars, both high and distant. If Qi interactions are harmonious and peaceful, each follows its path without crossing over.
Thus, when the Annual Movement is excessive, it insults what it cannot overcome, causing the feared star to lose its color and assume the color of its mother star. When deficient, the color assumes that of its unconquerable star.
Gao Shizong commented: The motion of the five planets involves slow/fast and retrograde/direct, and the degrees traversed involve high/low/near/far. Therefore, when star images appear, high position means distant, so the image is small; low position means near, so the image is large. Large means the joy/anger of the star image responds closely below; small means the fortune/misfortune descends from afar. The five planets have high/low/near/far positions; the Annual Movement has excess, deficiency, or peace. If the Annual Movement is excessive, the movement star crosses northward. "North" refers to the North Pole; "cross" means emerging above other stars, both high and distant. If Qi interactions are harmonious and peaceful, each follows its path without crossing over. Thus, when the Annual Movement is excessive, it insults what it cannot overcome, causing the feared star to lose its color and assume the color of its mother star. For example, if Wood Movement is excessive, Earth is the feared star and loses its color; Fire is the mother of Earth, so Mars also loses its color and assumes the color of its mother. The Five Movements follow this analogy. When the Annual Movement is deficient, there is no feared star; without fear, the star does not lose color but increases color. For example, if Wood Movement is deficient, Metal conquers and insults, increasing its color; the unconquerable Earth star also increases its color. The Five Movements follow this analogy.
The mechanism of waxing and waning is subtle and unknown, causing alarm and confusion. Deeply concerned about the appropriateness of the principles, who knows the best course? Acting arbitrarily without evidence shows only fear and awaits the King's decree. This is acting blindly without learning, speaking falsely, deceiving oneself and others, inevitably suffering premature death.
The Yellow Emperor asked: What is the nature of the disaster response?
Heaven and humanity correspond; the principles are subtle. The Yellow Emperor again asks about the response of disasters below.
Qibo replied: They also follow their respective transformations. Thus, seasonal times have abundance and decline; encroachments have retrogression and directness; stationing has duration and quantity; manifestations have good and bad forms; stellar associations have victory and defeat; and omens have auspiciousness and inauspiciousness.
Gao Shizong commented: Previously, the Emperor asked how the response works? Bo said each follows Qi transformation. Transformation is akin to Qi transformation. Thus, the arrival of four-seasonal star images has excess leading to abundance, and deficiency leading to decline. "Encroachment" means exceeding the path. The five planets exceeding the path may be contrary (retrograde) or harmonious (direct). Stationing in position may be long-lasting (many) or quick (few). Manifesting forms below may be gentle/good or flickering/bad. The Five Elements' stellar associations may be conquering/victorious or conquered/defeated. Abundance/decline, retrogression/directness, many/few, good/bad, victory/defeat, when responding below, result in auspiciousness or inauspiciousness.
The Yellow Emperor asked: What specifically constitutes good and bad?
Seasonal times have abundance/decline; encroachments have retrogression/directness; stationing has many/few; stellar associations have victory/defeat. These principles should naturally be so. Yet, why do the same stars have good and bad forms? This is what the Emperor singled out to ask.
Qibo replied: There is joy and anger, sorrow and loss, moisture and dryness. These are the normal states of star images; one must observe them carefully.
Gao Shizong commented: "Loss" is pronounced with the departing tone. Quietude is the image of good; agitation is the form of evil. Heavenly star images have joy and anger. Joy implies quietude and good; anger implies agitation and evil. There is also moisture and dryness. Moisture implies quietude and good; dryness implies agitation and evil. Joy, anger, sorrow, loss, moisture, and dryness relate to good and evil and are the normal state of star images. One must observe them carefully to know the auspicious or inauspicious responses.
The Yellow Emperor asked: Do these six (joy, anger, sorrow, loss, moisture, dryness) differ based on height?
"Different" means distinction. Do the images of joy, anger, sorrow, loss, moisture, and dryness differ whether high or low? Previously it was said: high and distant means small, small means distant fortune/misfortune; low and near means large, large means imminent joy/anger. Hence the Emperor asks this.
Qibo replied: Whether star images appear high or low, their response is the same. Therefore, humans also respond to them.
Gao Shizong commented: Previously, high position/small shape meant distant response; low position/large shape meant close response, which inherently differed. However, if the images of joy, anger, sorrow, loss, moisture, and dryness appear at different heights, their response is the same, with no distinction of distance. Thus, star images respond to humans, and humans respond to them. Human joy is the star's joy; human sorrow is the star's sorrow; human moisture/dryness is the star's moisture/dryness. This is the correspondence between Heaven and Humanity.
The Yellow Emperor said: Good. What about the movement, stillness, increase, and decrease of virtue transformation and administrative orders?
Now that the principles of virtue transformation, administrative orders, and disaster alteration of the five planets are clear, the Emperor praises this. He further asks about virtue transformation and administrative orders, specifically their movement/stillness and increase/decrease.
Qibo replied: Virtue transformation, administrative orders, and disasters cannot be added together. Victory/repression, abundance/decline cannot multiply each other. The coming and going of meridians, large/small, cannot exceed each other. The ascending and descending of usage cannot negate each other. They simply follow their movements and revert accordingly.
Gao Shizong commented: Movement/stillness and increase/decrease exist within virtue transformation and administrative orders, not outside them. Thus, although the four seasons' disasters cannot be added to virtue transformation and administrative orders, the victory/repression and abundance/decline of disasters cannot multiply each other, nor can the coming/going and large/small of the five planets exceed each other. The victory/repression, abundance/decline of disasters, and the coming/going, large/small of the five planets are all governed by the ascending and descending of virtue transformation and administrative orders. Thus, virtue transformation and administrative orders cannot be absent. Although they govern the ascending and descending, they still follow their movements and revert accordingly.
The Yellow Emperor asked: How are diseases generated?
Previously it was said that disasters cannot be added together, so he asks how diseases are generated.
Qibo replied: Virtue transformation is the auspicious sign of Qi; administrative orders are the manifestation of Qi; alteration is the beginning of retaliation; disaster/portent is the start of injury. When Qi counters and overcomes, there is harmony; when it does not overcome, there is disease. Repeated exposure to pathogens makes it severe.
Gao Shizong commented: "Heavy" is pronounced with the level tone. Having virtue and transformation is the harmony and auspiciousness of Qi. Having administration and order is the manifestation of Qi. As for alteration, it is the beginning of retaliation; initially constrained, it then retaliates. Disaster/portent is the start of injury; initially injured, before disease manifests. Thus, when alteration and disaster arrive, if Qi counters and overcomes, there is harmony (meaning the dominant seasonal Qi can overcome the guest Qi, resulting in harmony); if it does not overcome, there is disease (meaning the seasonal Qi cannot overcome the guest Qi, resulting in disease). If unable to overcome and diseased, repeated exposure to pathogens makes the disease severe. Thus, although alteration and disaster generate human disease, they cannot be added to virtue transformation and administrative orders.
The Yellow Emperor said: Excellent. This is the discourse of profound insight, the undertaking of the Great Sage, clarifying the Great Dao, extending to infinity, reaching the limitlessness. I have heard: He who speaks well of Heaven must correspond to Humanity; he who speaks well of Antiquity must verify in the Present; he who speaks well of Qi must manifest in Things; he who speaks well of Response aligns with the transformation of Heaven and Earth; he who speaks well of Transformation and Alteration understands the principles of Spirit and Enlightenment. Who but you, Master, could speak of the Ultimate Dao? I will select an auspicious omen and store it in the spiritual chamber, reading it every morning. I name it "Qi Jiao Bian" (Transformation at the Intersection of Qi). I dare not reveal it except after fasting and purification. I transmit it with caution.
Yu is pronounced with the level tone. Speaking highly to praise its depth, respecting it to transmit it cautiously, this is why it is called the Treatise on Transformation at the Intersection of Qi.
This section discusses the virtue transformation, administrative orders, and disasters of the four seasons; the distance, good/bad nature, and auspicious/inauspiciousness of star images; their response in humanity, constituting the transformation at the intersection of Qi.