五運相襲，而皆治之，終期之日，周而復始，時立氣布，如環無端，候亦同法。
五运相袭，而皆治之，终期之日，周而复始，时立气布，如环无端，候亦同法。
wǔ yùn xiāng xí, ér jiē zhì zhī, zhōng qī zhī rì, zhōu ér fù shǐ, shí lì qì bù, rú huán wú duān, hòu yì tóng fǎ.
The five circuits succeed one another and each presides in turn; when the appointed day is reached the cycle begins again. The seasons stand and the qi are spread like a ring without end, and the periods follow the same rule.
本篇言五運，只問「誰當令」「至與不至」，尚未及後世五運六氣之大系統。「如環無端」「候亦同法」——大環小環同一法度。
鬼臾區稽首再拜，對曰：昭乎哉問也。夫五運陰陽者，天地之道也，萬物之綱紀，變化之父母，生殺之本始，神明之府也，可不通乎？
鬼臾区稽首再拜，对曰：昭乎哉问也。夫五运阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也，可不通乎？
Guǐ yú qū qǐ shǒu zài bài, duì yuē: zhāo hū zāi wèn yě. Fú wǔ yùn yīn yáng zhě, tiān dì zhī dào yě, wàn wù zhī gāng jì, biàn huà zhī fù mǔ, shēng shā zhī běn shǐ, shén míng zhī fǔ yě, kě bù tōng hū?
Gui Yu Qu bowed his head to the ground and paid reverence twice, then replied: how bright this question is! The five circuits and yin and yang are the dao of heaven and earth, the framework of the ten thousand things, the father and mother of change, the origin of birth and of killing, the storehouse of spirit brightness. How could one fail to penetrate them?
「夫五運陰陽者，天地之道也」——**「五運」讀 wǔ yùn，本篇4見：「論言五運相襲」「夫五運陰陽者」「願聞五運之主時也」「五運終天」**；**「運」本篇10見；「綱紀」讀 gāng jì，「府」讀 fǔ**；**本篇以五運與陰陽並舉，謂之天地之道、萬物之綱紀、變化之父母、生殺之本始**；**下文第十九段「天以六爲節，地以五爲制」即承此而言**
黄帝坐明堂，始正天綱，臨觀八極，考建五常，請天師而問之曰：論言天地之動靜，神明爲之紀；陰陽之升降，寒暑彰其兆。余聞五運之數於夫子，夫子之所言，正五氣之各主歲爾，首甲定運，余因論之。
黄帝坐明堂，始正天纲，临观八极，考建五常，请天师而问之曰：论言天地之动静，神明为之纪；阴阳之升降，寒暑彰其兆。余闻五运之数于夫子，夫子之所言，正五气之各主岁尔，首甲定运，余因论之。
Huáng dì zuò míng táng, shǐ zhèng tiān gāng, lín guān bā jí, kǎo jiàn wǔ cháng, qǐng tiān shī ér wèn zhī yuē: lùn yán tiān dì zhī dòng jìng, shén míng wéi zhī jì; yīn yáng zhī shēng jiàng, hán shǔ zhāng qí zhào. Yú wén wǔ yùn zhī shù yú fū zǐ, fū zǐ zhī suǒ yán, zhèng wǔ qì zhī gè zhǔ suì ěr, shǒu jiǎ dìng yùn, yú yīn lùn zhī.
Huang Di sat in the Bright Hall, set right the framework of heaven, looked out over the eight extremes, examined and established the five constants, and then called the heavenly teacher to ask: the treatises say that the movement and stillness of heaven and earth take spirit brightness as their framework, and that the rising and falling of yin and yang show their signs in cold and summer heat. I have heard the numbers of the five circuits from you, master, but what you spoke of was only that each of the five qi governs a year — that the first jia settles the circuit — and I have reasoned on from there.
「余聞五運之數於夫子」——**「五運」本篇1見**；**「運」讀 yùn，本篇2見**；**帝所聞於夫子者，止「正五氣之各主歲爾，首甲定運」一事，本篇之問即由此而起**；**下文「五運之數」是本篇論數之發端，而歧伯之答在「不以數推，以象之謂也」**
夫五運之政，猶權衡也，高者抑之，下者舉之，化者應之，變者復之。此生長化成收藏之理，氣之常也。失常則天地四塞矣。故曰：天地之動靜，神明爲之紀；陰陽之往復，寒暑彰其兆。此之謂也。
夫五运之政，犹权衡也，高者抑之，下者举之，化者应之，变者复之。此生长化成收藏之理，气之常也。失常则天地四塞矣。故曰：天地之动静，神明为之纪；阴阳之往复，寒暑彰其兆。此之谓也。
Fú wǔ yùn zhī zhèng, yóu quán héng yě, gāo zhě yì zhī, xià zhě jǔ zhī, huà zhě yìng zhī, biàn zhě fù zhī. Cǐ shēng zhǎng huà chéng shōu cáng zhī lǐ, qì zhī cháng yě. Shī cháng zé tiān dì sì sè yǐ. Gù yuē: tiān dì zhī dòng jìng, shén míng wéi zhī jì; yīn yáng zhī wǎng fù, hán shǔ zhāng qí zhào. Cǐ zhī wèi yě.
The governance of the five circuits is like the weight and the beam: what is high is pressed down, what is low is lifted up, what transforms is answered, and what changes is revenged. This is the pattern of growth, maturation, transformation, completion, gathering and storage — the constant of the qi. Lose the constant and heaven and earth are blocked on all four sides. Hence it is said: the movement and stillness of heaven and earth have spirit brightness as their record; the going and returning of yin and yang have cold and summer heat to display their omens. This is what that means.
「夫五運之政，猶權衡也，高者抑之，下者舉之」——**「五運」本篇3見：五運更治、五運之化、五運之政**；**本篇以五運統太過不及，開篇「五運更治，上應天期」即其綱**；**下文「化者應之，變者復之，此生長化成收藏之理，氣之常也」即五運之常**；**「五」讀 wǔ、「運」讀 yùn**
黄帝問曰：太虚寥廓，五運迴薄，衰盛不同，損益相從，願聞平氣，何如而名，何如而紀也？
黄帝问曰：太虚寥廓，五运回薄，衰盛不同，损益相从，愿闻平气，何如而名，何如而纪也？
Huáng dì wèn yuē: tài xū liáo kuò, wǔ yùn huí bó, shuāi shèng bù tóng, sǔn yì xiāng cóng, yuàn wén píng qì, hé rú ér míng, hé rú ér jì yě?
Huang Di asked: the great void is vast and empty; the five circuits turn and press within it; decline and flourishing are not alike, and loss and gain follow one another. I wish to hear of the even qi: how is it named, and how is it ordered?
**「五運」本篇1見，止在開篇「五運迴薄」**；**五運者，木火土金水五氣之運；本篇十五紀皆自此出**
黄帝問曰：六化六變，勝復淫治，甘苦辛鹹酸淡先後，余知之矣。夫五運之化，或從五氣，或逆天氣；或從天氣，而逆地氣；或從地氣，而逆天氣；或相得，或不相得，余未能明其事。欲通天之紀，從地之理，和其運，調其化，使上下合德，無相奪倫，天地升降，不失其宜，五運宣行，勿乖其政，調之正味，從逆奈何？
黄帝问曰：六化六变，胜复淫治，甘苦辛咸酸淡先后，余知之矣。夫五运之化，或从五气，或逆天气；或从天气，而逆地气；或从地气，而逆天气；或相得，或不相得，余未能明其事。欲通天之纪，从地之理，和其运，调其化，使上下合德，无相夺伦，天地升降，不失其宜，五运宣行，勿乖其政，调之正味，从逆奈何？
Huáng dì wèn yuē: liù huà liù biàn, shèng fù yín zhì, gān kǔ xīn xián suān dàn xiān hòu, yú zhī zhī yǐ. Fú wǔ yùn zhī huà, huò cóng wǔ qì, huò nì tiān qì; huò cóng tiān qì, ér nì dì qì; huò cóng dì qì, ér nì tiān qì; huò xiāng dé, huò bù xiāng dé, yú wèi néng míng qí shì. Yù tōng tiān zhī jì, cóng dì zhī lǐ, hé qí yùn, tiáo qí huà, shǐ shàng xià hé dé, wú xiāng duó lún, tiān dì shēng jiàng, bù shī qí yí, wǔ yùn xuān xíng, wù guāi qí zhèng, tiáo zhī zhèng wèi, cóng nì nài hé?
Huang Di asked: the six transformations and six changes, prevalence and revenge, excess and governance, and the order of sweet, bitter, pungent, salty, sour and bland — I know them already. But as to the transformations of the five circuits: some follow the five qi, some oppose the qi of heaven; some follow the qi of heaven and oppose the qi of earth; some follow the qi of earth and oppose the qi of heaven; some are in accord and some are not in accord — I have not been able to make these matters clear. I wish to thread the order of heaven, follow the pattern of earth, harmonise the circuits and tune the transformations, so that above and below join in virtue and do not steal one another’s order, so that the rising and falling of heaven and earth lose nothing of what is fitting and the five circuits spread and move without thwarting their governance. When one adjusts them with the correct flavours, what of following and opposing?
**「五運」本篇7見，皆在問答與總論之内**；**此段「夫五運之化，或從五氣，或逆天氣」，為全篇發端之問**