故物生謂之化，物極謂之變，陰陽不測謂之神，神用無方謂之聖。
故物生谓之化，物极谓之变，阴阳不测谓之神，神用无方谓之圣。
Gù wù shēng wèi zhī huà, wù jí wèi zhī biàn, yīn yáng bù cè wèi zhī shén, shén yòng wú fāng wèi zhī shèng.
Therefore the coming into being of a thing is called transformation, its reaching the extreme and turning back is called change, the unfathomability of yin and yang is called spirit, and the working of spirit that has no fixed direction is called sagehood.
**「變」本篇4見：此一見，第二段與第四段「變化」二見，第十七段「而變由生也」一見**；**「物極謂之變」本篇1見，與「物生謂之化」對舉**；**「極」讀 jí，本篇2見**；**「化」讀 huà，本篇12見**；**「陰陽相錯，而變由生也」本篇1見**；**本篇「變化」2見，而化與變分訓，讀者不可以一義概之**
歧伯曰：天地動靜，五行遷復，雖鬼臾區其上𠉀而已，猶不能徧明。夫變化之用，天垂象，地成形，七曜緯虚，五行麗地。地者，所以載生成之形類也；虚者，所以列應天之精氣也。形精之動，猶根本之與枝葉也。仰觀其象，雖遠可知也。
歧伯曰：天地动静，五行迁复，虽鬼臾区其上候而已，犹不能遍明。夫变化之用，天垂象，地成形，七曜纬虚，五行丽地。地者，所以载生成之形类也；虚者，所以列应天之精气也。形精之动，犹根本之与枝叶也。仰观其象，虽远可知也。
Qí bó yuē: tiān dì dòng jìng, wǔ xíng qiān fù, suī guǐ yú qū qí shàng hòu ér yǐ, yóu bù néng biàn míng. Fú biàn huà zhī yòng, tiān chuí xiàng, dì chéng xíng, qī yào wěi xū, wǔ xíng lí dì. Dì zhě, suǒ yǐ zài shēng chéng zhī xíng lèi yě; xū zhě, suǒ yǐ liè yìng tiān zhī jīng qì yě. Xíng jīng zhī dòng, yóu gēn běn zhī yǔ zhī yè yě. Yǎng guān qí xiàng, suī yuǎn kě zhī yě.
Qi Bo said: as to the movement and stillness of heaven and earth and the shifting and return of the five phases — although Gui Yu Qu could observe its signs above, he still could not illuminate it throughout. As for the working of change: heaven hangs out its images, earth gives things their forms, the seven luminaries weave their courses through the great emptiness, and the five phases attach themselves to the earth. Earth is that which carries the forms and kinds that are generated; the emptiness is that which arrays the essential qi answering to heaven. The movement of form and essence is as the root and trunk to the branches and leaves. Look up at those images above and what is far off can still be known.
「夫變化之用，天垂象，地成形」——**「變」本篇8見**；**「變」讀 biàn，與「化」對言：物生謂之化，物極謂之變**；**此段「天地動靜，五行遷復」即變化之用**；**下文「病生之變何如」「其變摧拉」「其變炎爍」之「變」是又一義，本篇「變」之一字而二用**
帝曰：何謂邪乎？歧伯曰：夫物之生從於化，物之極由乎變，變化之相薄，成敗之所由也。故氣有往復，用有遲速，四者之有而化而變，風之來也。
帝曰：何谓邪乎？歧伯曰：夫物之生从于化，物之极由乎变，变化之相薄，成败之所由也。故气有往复，用有迟速，四者之有而化而变，风之来也。
Dì yuē: hé wèi xié hū? Qí bó yuē: fú wù zhī shēng cóng yú huà, wù zhī jí yóu hū biàn, biàn huà zhī xiāng bó, chéng bài zhī suǒ yóu yě. Gù qì yǒu wǎng fù, yòng yǒu chí sù, sì zhě zhī yǒu ér huà ér biàn, fēng zhī lái yě.
Huang Di said: what is called evil? Qi Bo said: the birth of a thing follows from transformation; the extreme of a thing comes from change. Transformation and change pressing upon one another is whence success and ruin come. Therefore the qi has going and returning, and its use has slow and swift. These four being present, there is transformation and there is change — and that is how wind comes.
「物之極由乎變」——**「變」本篇13見，本段居其三**；**「變」讀 biàn，與「化」對言：物生謂之化，物極謂之變**；**本篇之變有數用：第六段「逆則變生，變則病」是病之變，本段「變化之相薄，成敗之所由也」是物之變**；**下文「動而不已，則變作矣」是其結**
帝曰：其病生何如？歧伯曰：德化者，氣之祥；政令者，氣之章；變易者，復之紀；災眚者，傷之始。氣相勝者和，不相勝者病，重感於邪則甚也。
帝曰：其病生何如？歧伯曰：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。
Dì yuē: qí bìng shēng hé rú? Qí bó yuē: dé huà zhě, qì zhī xiáng; zhèng lìng zhě, qì zhī zhāng; biàn yì zhě, fù zhī jì; zāi shěng zhě, shāng zhī shǐ. Qì xiāng shèng zhě hé, bù xiāng shèng zhě bìng, chóng gǎn yú xié zé shèn yě.
Huang Di said: how does illness arise? Qi Bo said: virtue and transformation are the good omens of the qi; governance and command are its display; change and exchange are the record of revenge; disaster and calamity are the beginning of harm. Where the qi prevail upon one another in turn there is harmony; where they do not, there is illness; and if evil is felt a second time, it is severe.
「德化者，氣之祥；政令者，氣之章；變易者，復之紀；災眚者，傷之始」——**「變」本篇24見，本篇之綱字**；**本篇德、化、政、令、變、災六事並列，變居其一，此句為之分釋**；**「變易」本篇2見：此一見、「災眚變易」一見**；**篇題「氣交變」之「變」即此**；**「變」讀 biàn**
歧伯曰：請言其與天運轉大也。萬物之外，六合之内，天地之變，陰陽之應，彼春之暖，爲夏之暑；彼秋之忿，爲冬之怒，四變之動，脉與之上下，以春應中規，夏應中矩，秋應中衡，冬應中權。
岐伯曰：请言其与天运转大也。万物之外，六合之内，天地之变，阴阳之应，彼春之暖，为夏之暑；彼秋之忿，为冬之怒，四变之动，脉与之上下，以春应中规，夏应中矩，秋应中衡，冬应中权。
qí bó yuē: qǐng yán qí yǔ tiān yùn zhuǎn dà yě. wàn wù zhī wài, liù hé zhī nèi, tiān dì zhī biàn, yīn yáng zhī yìng, bǐ chūn zhī nuǎn, wéi xià zhī shǔ; bǐ qiū zhī fèn, wéi dōng zhī nù, sì biàn zhī dòng, mài yǔ zhī shàng xià, yǐ chūn yìng zhòng guī, xià yìng zhòng jǔ, qiū yìng zhòng héng, dōng yìng zhòng quán.
Qibo says: Let me speak of how it corresponds to the great turning of heaven. Outside the myriad things, within the six directions, in the changes of heaven and earth and the answering of yin and yang — the warmth of that spring becomes the heat of summer; the resentment of that autumn becomes the anger of winter. As these four changes move, the pulse rises and falls with them: in spring it answers to the compasses, in summer to the square, in autumn to the balance beam, in winter to the weight.
「天地之變」，萬物之外、六合之内，天地之變與陰陽之應，四變之動而脉與之上下；本篇又屢言「病之變化」「八風之變」。
因而喜大虚則腎氣乘矣，怒則肝氣乘矣，悲則肺氣乘矣，恐則脾氣乘矣，憂則心氣乘矣，此其道也。故病有五，五五二十五變，及其傳化。傳乘之名也。
因而喜大虚则肾气乘矣，怒则肝气乘矣，悲则肺气乘矣，恐则脾气乘矣，忧则心气乘矣，此其道也。故病有五，五五二十五变，及其传化。传乘之名也。
Yīn ér xǐ dà xū zé shèn qì chéng yǐ, nù zé gān qì chéng yǐ, bēi zé fèi qì chéng yǐ, kǒng zé pí qì chéng yǐ, yōu zé xīn qì chéng yǐ, cǐ qí dào yě. Gù bìng yǒu wǔ, wǔ wǔ èr shí wǔ biàn, jí qí chuán huà. Chuán chéng zhī míng yě.
Thus great joy leaves a great emptiness and the kidney qi encroaches; anger lets the liver qi encroach; sorrow lets the lung qi encroach; fear lets the spleen qi encroach; anxiety lets the heart qi encroach. Such is its way. So there are five diseases, and five times five — twenty-five variations, through their transmission and transformation. These are the names of transmission and encroachment.
「五五二十五變」，五藏之病各五，五五而為二十五變，及其傳化。變者，事物至極而改其常也。
其化生，其氣美，其政散，其令條舒，其動掉眩巔疾，其德鳴靡啓坼，其變振拉摧拔，其榖麻稻，其畜雞犬，其果李桃，其色青、黄白，其味酸甘辛，其象春，其經足厥陰少陽，其藏肝脾，其蟲毛介，其物中堅外堅，其病怒。
其化生，其气美，其政散，其令条舒，其动掉眩巅疾，其德鸣靡启坼，其变振拉摧拔，其谷麻稻，其畜鸡犬，其果李桃，其色青、黄白，其味酸甘辛，其象春，其经足厥阴少阳，其藏肝脾，其虫毛介，其物中坚外坚，其病怒。
Qí huà shēng, qí qì měi, qí zhèng sàn, qí lìng tiáo shū, qí dòng diào xuàn diān jí, qí dé míng mǐ qǐ chè, qí biàn zhèn lā cuī bá, qí gǔ má dào, qí chù jī quǎn, qí guǒ lǐ táo, qí sè qīng, huáng bái, qí wèi suān gān xīn, qí xiàng chūn, qí jīng zú jué yīn shào yáng, qí zàng gān pí, qí chóng máo jiè, qí wù zhōng jiān wài jiān, qí bìng nù.
Its transformation growth, its qi fair, its governance scattering, its command spread out and relaxed, its movement shaking, dizziness and crown illness, its virtue clamour and crumbling, opening and splitting, its change shaking, tearing, breaking and uprooting, its grain hemp and rice, its domestic animal the fowl and the dog, its fruit the plum and the peach, its colour blue-green, yellow and white, its flavour sour, sweet and acrid, its image spring, its channels the foot ceasing yin and lesser yang, its viscera the liver and spleen, its creature the hairy and the shelled, its thing hard within and hard without, its illness anger.
**「變」本篇12見，多在五紀「其變」之列**；**此段「其變振拉摧拔」為發生之紀之變**；**「災」本篇1見，在「暴虐無德，災反及之」**