北方生寒，寒生水，水生鹹，鹹生腎，腎生骨髓，髓生肝。其在天爲寒，在地爲水，在體爲骨，在氣爲堅，在藏爲腎。其性爲凜，其德爲寒，其用爲，其色爲黑，其化爲肅，其蟲鱗，其政爲靜，其令，其變凝冽，其眚冰雹，其味爲鹹，其志爲恐。恐傷腎，思勝恐，寒傷血，燥勝寒，鹹傷血，甘勝鹹。五氣更立，各有所先，非其位則邪，當其位則正。
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，在藏为肾。其性为凛，其德为寒，其用为，其色为黑，其化为肃，其虫鳞，其政为静，其令，其变凝冽，其眚冰雹，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。五气更立，各有所先，非其位则邪，当其位则正。
Běi fāng shēng hán, hán shēng shuǐ, shuǐ shēng xián, xián shēng shèn, shèn shēng gǔ suǐ, suǐ shēng gān. Qí zài tiān wéi hán, zài dì wéi shuǐ, zài tǐ wéi gǔ, zài qì wéi jiān, zài zàng wéi shèn. Qí xìng wéi lǐn, qí dé wéi hán, qí yòng wéi, qí sè wéi hēi, qí huà wéi sù, qí chóng lín, qí zhèng wéi jìng, qí lìng, qí biàn níng liè, qí shěng bīng báo, qí wèi wéi xián, qí zhì wéi kǒng. Kǒng shāng shèn, sī shèng kǒng, hán shāng xuè, zào shèng hán, xián shāng xuè, gān shèng xián. Wǔ qì gēng lì, gè yǒu suǒ xiān, fēi qí wèi zé xié, dāng qí wèi zé zhèng.
The north generates cold, cold generates water, water generates saltiness, saltiness generates the kidney, the kidney generates bone and marrow, and marrow generates the liver. In heaven it is cold, in earth water, in the body bone, in qi hardness, and among the viscera the kidney. Its nature is severe cold, its virtue cold, its action (the text is wanting here), its colour black, its transformation austerity, its creature the scaled, its governance stillness, its command (the text is wanting here), its change freezing and biting, its calamity hail, its flavour saltiness, and its emotion fear. Fear harms the kidney and thought overcomes fear; cold harms the blood and dryness overcomes cold; saltiness harms the blood and sweet overcomes saltiness. The five qi stand in turn and each takes its precedence; out of its place it is evil, in its proper place it is correct.
**「五氣」本篇2見：「五氣之各主歲」一見，「五氣更立」一見**；**「更」讀 gēng，本篇1見，更迭之義，已入校勘**；**「氣」讀 qì，本篇29見**；**此句是北方一條之結，亦是全篇論五方之結論**；**與第二十七段「不當其位者病，迭移其位者病」同一「位」字之義**
帝曰：夫子之言五氣之變，四時之應，可謂悉矣。夫氣之動亂，觸遇而作，發無常會，卒然災合，何以期之？
帝曰：夫子之言五气之变，四时之应，可谓悉矣。夫气之动乱，触遇而作，发无常会，卒然灾合，何以期之？
Dì yuē: fū zǐ zhī yán wǔ qì zhī biàn, sì shí zhī yìng, kě wèi xī yǐ. Fú qì zhī dòng luàn, chù yù ér zuò, fā wú cháng huì, cù rán zāi hé, hé yǐ qī zhī?
Huang Di said: what you have said, master, of the changes of the five qi and the answering of the four seasons may be called complete. But the stirring and disorder of the qi arises where it touches and meets; its outbreak has no constant occasion, and of a sudden disaster joins it — how is one to anticipate it?
「夫子之言五氣之變，四時之應，可謂悉矣」——**「五氣」本篇2見：開篇「五氣傾移」一見，此「五氣之變」一見**；**本篇五氣與四時對舉，謂五氣之變各有其應之時**；**「五」讀 wǔ、「氣」讀 qì**
根于外者亦五，故生化之别，有五氣、五味、五色、五類、五宜也。帝曰：何謂也？歧伯曰：根于中者，命曰神機，神去則機息。根于外者，命曰氣立，氣止則化絶。故各有制，各有勝，各有生，各有成。
根于外者亦五，故生化之别，有五气、五味、五色、五类、五宜也。帝曰：何谓也？歧伯曰：根于中者，命曰神机，神去则机息。根于外者，命曰气立，气止则化绝。故各有制，各有胜，各有生，各有成。
Gēn yú wài zhě yì wǔ, gù shēng huà zhī bié, yǒu wǔ qì, wǔ wèi, wǔ sè, wǔ lèi, wǔ yí yě. Dì yuē: hé wèi yě? Qí bó yuē: gēn yú zhōng zhě, mìng yuē shén jī, shén qù zé jī xī. Gēn yú wài zhě, mìng yuē qì lì, qì zhǐ zé huà jué. Gù gè yǒu zhì, gè yǒu shèng, gè yǒu shēng, gè yǒu chéng.
What is rooted without is also five; hence the distinctions of engendering and transforming are the five qi, the five flavours, the five colours, the five classes and the five suitabilities. Huang Di said: what does that mean? Qi Bo said: what is rooted within is named the spirit mechanism — when the spirit goes the mechanism ceases. What is rooted without is named the standing of qi — when the qi stops transformation is cut off. Therefore each has its constraint, each its prevailing, each its engendering, each its completion.
**「五氣」本篇1見，止在「有五氣、五味、五色、五類、五宜也」**；**五者之首，為五氣**