《素问六气玄珠密语》

The Suwen Liuqi Xuanzhu Miyu (Secret Words of the Mysterious Pearl on the Six Qi of the Suwen) is a Daoist scripture included in the “Taiqing Sheyang Jing” section of the Zhonghua Daozang. In the title, “Suwen” borrows the name of the medical classic Huangdi Neijing Suwen; “Six Qi” refers to the six climatic qi of wind, cold, summerheat, dampness, dryness, and fire; “Mysterious Pearl” is a metaphor for profound and precious principles; and “Secret Words” refers to esoteric transmitted essentials.

The table of contents shows that the entire book is divided into seventeen juan, each containing several “record chapters” (ji pian). It mainly develops the calculation and application of the Five Movements (Wuyun—the five operating qi of Wood, Fire, Earth, Metal, and Water) and the Six Qi, involving such yunqi concepts as Tianyuan (Heavenly Origin), Sitian (Governor of Heaven), Diying (Earthly Response), and Sanyuan (Three Origins), and it also discusses the verification of disasters, anomalies, and auspicious omens.

In the text provided, “Preface to the Xuanzhu Miyu” has only a title and no main text; therefore, the content of the preface cannot be interpreted.

When I was young, I devoted myself single-mindedly to Daoist learning and also diligently studied the Confucian classics. Through the coldest days of winter, I read beneath a cold window and never felt weary; in the blazing heat of summer, I never declined to study. Later, when I encountered Wu Zetian (that is, “Zetian”) holding court and in charge of government, I abandoned my ambition for official advancement and no longer studied Confucianism. I spent whole days at ease and carefree, with my heart set solely on the great Dao (the Way).

Whenever I reflected on the Dao of Heaven and the cycles of fate, I worried that human life is brief and that time has nothing on which to depend; when I wished to probe the truth, I feared the years would slip away before I could complete it. So I concentrated on seeking the Dao and resolved to search for a worthy teacher, and at last I met Xuanzhuzi and took him as my master.

I studied with him for several years, yet I still did not dare ask about the gateway to “Taixuan” (the highest, most profound and mysterious realm in Daoism; some manuscript copies write “Daxuan”). Only afterward did he gradually lead me to penetrate deeply into the source, expound the subtle essentials, and warn me: these contents may be transmitted to only one person in a hundred years, and if one does not meet a person of sincere resolve seeking the Dao, one should not casually disclose them.

It was through this that I met Xuanzhuzi; he enlightened me, and so I styled myself “Qixuanzi,” meaning one who asks Xuanzhuzi for instruction and illumination.

Now I have directly copied out five parts, ten scrolls each. The beginning and end of each part have the same content. The title of the book is Xuanzhu Miyu, that is, the secret oral instructions of Xuanzhuzi.

In the course of a hundred years, I have not met a person of sincere resolve seeking the Dao, yet I did not dare let the sage’s words be buried. Therefore I copied them into five parts and hid them in the deep caverns of the Five Sacred Peaks. First I sacrificed to the mountain gods, and only then did I store them away, out of concern that in later generations there might be seekers of the Dao who could thereby encounter this book.

If anyone obtains this book, he should treasure and cherish it and must not transmit it at will; still less should it be lightly bestowed on anyone who is not an extraordinary person. These were the words Xuanzhuzi repeatedly enjoined upon me when he transmitted it to me.

From these ten scrolls one can discern the commands of Heaven’s seasons, the changes of cyclic destiny and the products of the earth, and one can also foreknow future calamities.

The profound and hidden principles in the Suwen (Basic Questions), the classic of Chinese medicine, can be directly elucidated here. It can be used to cultivate and nourish the five viscera and benefit living beings; within it are methods for restraining excess and supplementing insufficiency, as well as ways to support the upright, dispel pathogenic influences, and preserve the vital Qi.

Therefore the ancient sages said: “Heaven both gives life and nurtures, and also kills and destroys; this is the constant principle of the great Dao.” If one can deeply investigate the principles Xuanzhuzi expounded and understand Heaven’s mechanism of life, one may prolong one’s lifespan; if one clearly perceives Heaven’s mechanism of killing, one may avoid disaster.

The Yinfu Jing (Scripture of the Hidden Talisman) says: “Observe the Dao of Heaven and grasp the patterns of Heaven’s movement—this is the utmost.” Those who can accord with the great Dao of Heaven and Earth and follow the Five Phases (Wood, Fire, Earth, Metal, Water) and the six Qi (wind, cold, summer-heat, dampness, dryness, fire—here referring to the six climatic changes between Heaven and Earth) may live out their full natural span, namely one hundred and twenty years.

Those who die young and prematurely do so, presumably, because the Five Phases and the six Qi overcome and attack one another and injure life. Therefore, when the patriarch expounded the way of the six Qi, its root lies in the heavenly mechanism: its coming can be seen, and its going can be traced. This book may be copied onto jade tablets and stored in a golden casket. If it is transmitted to an unsuitable person, disaster will extend to the ancestors of nine generations.

The Original Meaning of the Five Movements and Their Correspondence with Celestial Phenomena

The term yun (movement) governs the transformations of qi. It occupies the center, situated below Heaven and above Earth, at the meeting place of the two qi of Yin-Yang; it is the pivot of the generation and transformation of the ten thousand things. The original meaning of the character yun is movement or turning—that is, cyclical movement, coming and going without cease.

After Taiji (the Supreme Ultimate, the undifferentiated primordial qi before Heaven and Earth separated) began to differentiate, the Five Movements (Wuyun, the five qi of Wood, Fire, Earth, Metal, and Water in motion) traversed the center and have circulated to this day, ending and beginning again. The sages observed and investigated this principle and found that since the opening of Heaven and Earth, azure qi has lain across the two Heavenly Stems Ding and Ren; therefore Ding and Ren belong to the Wood Movement. Red qi lies across Wu and Gui; therefore Wu and Gui belong to the Fire Movement. Yellow qi lies across Jia and Ji; therefore Jia and Ji belong to the Earth Movement. White qi lies across Yi and Geng; therefore Yi and Geng belong to the Metal Movement. Black qi lies across Bing and Xin; therefore Bing and Xin belong to the Water Movement. (The Heavenly Stems combine and transform into the Five Phases: Ding and Ren transform into Wood, Wu and Gui into Fire, Jia and Ji into Earth, Yi and Geng into Metal, and Bing and Xin into Water.)

Therefore, one must first calculate the Five Movements, then in sequence determine Sitian (the heavenly qi governing the first half of the year). The qi of Sitian is guest qi, while the qi of the Five Movements is host qi. Zaiquan (the subterranean qi governing the second half of the year) also belongs to guest qi; it is located between qi and qi and is a secondary grade of guest qi.

The qi of the Five Movements corresponds upward with Heaven: the qi of the Wood Movement joins with Azure Heaven (the blue heaven of the east); the qi of the Fire Movement joins with Cinnabar Heaven (the red heaven of the south); the qi of the Earth Movement joins with Jun Heaven (the original text reads “Lingtian,” which should be the central heaven); the qi of the Metal Movement joins with White Heaven (the white heaven of the west); and the qi of the Water Movement joins with Dark Heaven (the black heaven of the north). The lunar-mansion sectors corresponding to each heaven are as follows: the qi of Azure Heaven passes through the four lunar mansions Ghost, Willow, Rooftop, and Room, corresponding to Ding and Ren; Cinnabar Heaven passes through Horn, Wings, Ox, and Girl, corresponding to Wu and Gui; Jun Heaven passes through Heart, Tail, Shen, and Well, corresponding to Jia and Ji; White Heaven passes through Neck, Root, Net, and Turtle Beak, corresponding to Yi and Geng; and Dark Heaven passes through Extended Net, Wings, Bond, and Stomach, corresponding to Bing and Xin. (The Twenty-Eight Mansions are the constellation system by which the ancients divided the celestial regions.)

Thus the azure qi of Azure Heaven, through these four mansions, descends and combines with the Wood Movement, serving as the correspondence for Ding and Ren; the red qi of Cinnabar Heaven descends and combines with the Fire Movement, corresponding to Wu and Gui; the yellow qi of Jun Heaven descends and combines with the Earth Movement, corresponding to Jia and Ji; and the white qi of White Heaven, through the four mansions, descends and combines with the Metal Movement, corresponding to Yi and Geng.

In Xuantian (the black sky of the north) there is black qi; passing through the lunar mansions of the four directions, it descends and combines with the Water movement, and its attributes are the same as those of the Heavenly Stems Bing and Xin. Next, within the Five Movements (Wuyun) and Five Colors, the qi flow descends and combines with the Earth movement, and its attributes are the same as those of Jia and Ji; in Sutian (the white sky of the west) there is white qi; passing through the four celestial mansions, it descends and combines with the Metal movement, and its attributes are the same as those of Yi and Geng; Xuantian again has black qi; passing through the four celestial mansions, it descends and combines with the Water movement, and its attributes are the same as those of Bing and Xin.

Thus, in the movement of the qi of the Five Movements and Five Colors, the Six Qi differentiated. Within the green qi, Heaven generates wind, and wind on Earth generates Wood. Within the red qi, Heaven generates warmth and summer heat—namely Jun Fire and Xiang Fire (the two fires spoken of in Chinese medicine: Jun Fire governs the heart, while Xiang Fire lodges in the liver and kidneys and governs generation and growth); this is the heat of Heaven generating Fire on Earth. Within the yellow qi, Heaven generates dampness, and dampness on Earth generates Earth. Within the white qi, Heaven generates clear dryness, and dryness on Earth generates Metal. Within the black qi, Heaven generates cold, and cold on Earth generates Water.

Therefore, Heaven has the Six Qi—wind, warmth, summer heat, dampness, dryness, and cold—while Earth produces the Five Phases—Water, Fire, Earth, Metal, and Wood. The Six Qi and Five Phases unite above and below, and from this come the transformation and growth of all things; from this also come the decline, premature death, flourishing, and growth of the Five Creatures. The Five Creatures are the furred, feathered, naked, shelled, and scaled creatures. The lion is chief of the furred creatures and corresponds to Wood; the phoenix is chief of the feathered creatures and corresponds to Fire; the human is chief of the naked creatures and corresponds to Earth; the turtle is chief of the shelled creatures and corresponds to Metal; the dragon is chief of the scaled creatures and corresponds to Water. These five kinds of animals encompass all living beings.

As for the patterns of the movements: Ding and Ren are the Wood movement; Ren governs hardness and Ding governs softness. Hardness means excess; softness means deficiency. In excess, Wood qi injures Earth; in deficiency, Wood qi declines by itself, and when it declines by itself it instead comes under the restraint of Metal. Wu and Gui are the Fire movement; Wu governs hardness and Gui governs softness.

The Hardness and Softness, Flourishing and Decline of the Heavenly Stems in the Five Movements

The Five Movements (Wuyun) are the Five-Phase movement-qi classified according to the Heavenly Stems (tiangan). The Heavenly Stems divide into yang stems (hard) and yin stems (soft): the Qi of yang stems tends toward excess, called “excess” (taiguo), while the Qi of yin stems tends toward weakness, called “deficiency” (buji). The excessive side will overcome and injure the phase it controls; the deficient side, by contrast, will be controlled by the phase that controls it. This is called “xing” (punishment).

Wu and Gui, the Fire Movement (the opening sentence): Wu is hard; when excessive, Fire Qi injures Metal; Gui is soft; when deficient, it is instead restrained by Water. Jia and Ji, the Earth Movement: Jia is hard; when excessive, Earth Qi injures Water; Ji is soft; when deficient, it is instead restrained by Wood. Yi and Geng, the Metal Movement: Geng is hard; when excessive, Metal Qi injures Wood; Yi is soft; when deficient, it is instead restrained by Fire. Bing and Xin, the Water Movement: Bing is hard; when excessive, Water Qi injures Fire; Xin is soft; when deficient, it is instead restrained by Earth.

The Heavenly Stems number ten in total: five yang stems (Jia, Bing, Wu, Geng, Ren) and five yin stems (Yi, Ding, Ji, Xin, Gui). The Earthly Branches (dizhi) are also divided into Yin and Yang, and pair with the Heavenly Stems to form the sixty Jiazi cycle. A yang stem meeting a yang year (Zi, Yin, Chen, Wu, Shen, Xu) is excess; a yin stem meeting a yin year (Chou, Mao, Si, Wei, You, Hai) is deficiency.

But among yin years there are exceptions, called “pingqi” (balanced Qi, an unbiased and impartial movement-qi). The reason is that if the Five Phase of the Earthly Branch is the same as that of the Heavenly Stem or generates it, it can support the Heavenly Stem’s softness and weakness. For example, in a Ding-Mao year, Ding belongs to Fire and Mao to Wood; Wood can generate Fire, supporting Ding’s softness and weakness, so it is not counted as deficiency but as pingqi. Another example is a Yi-You year: Yi belongs to Wood and You to Metal, and Metal controls Wood, but because this is a Metal Movement year, it is likewise a case of pingqi.

Although the Yi stem is one of the gentler members of Metal, and although a You year is a yin year, You belongs to Metal and complements Yi; thus it can maintain a harmonious, balanced qi. Similarly, in a Xinhai year, when the Water movement is in effect, it is also balanced qi: although the Xin stem is the gentle one within Water, and although a Hai year is a yin year, Hai belongs to Water and complements Xin, so it is likewise balanced qi. Again, in a Guisi year, when the Fire movement is in effect, it is likewise balanced qi: although Gui is the gentle one within Fire, and although a Si year is a yin year, Si belongs to Fire and complements Gui. In a Ji year encountering a Chou or Wei year, Ji is the gentle one within Earth; although Chou and Wei are yin years, they both belong to Earth and complement Ji, so this too is balanced qi. Chen and Xu years also occupy the Earth position, but these two are yang years, and each independently governs an excess qi.

There is another method: each year’s handover of qi (jiaosi, the time when the movements and qi take over) is set on the day of Great Cold (Dahan) of the preceding year. For example, in a Ding year, if the day stem of the jiaosi day—the heavenly stem of that day, that is, the day’s stem—happens to be a Ren day, then Ding and Ren combine, and this is called “Gan De Fu” (the tally of stem combination). “Fu” means combination; thus it is balanced qi. If this day has passed, then even if one meets another stem day, it cannot bring mutual assistance. If at the hour of jiaosi the hour’s governing tally shows Ren, it is equally effective; once this hour has passed, there is no mutual assistance. The other cases are deduced in the same way: Ji meeting Jia, Xin meeting Bing, Gui meeting Wu, and Yi meeting Geng are all Gan De Fu, but only on the jiaosi day and hour; on other days and at other times there is no mutual assistance. Also, in a year of insufficiency, if a monthly stem is in combination, this also counts as a match, but likewise cannot bring mutual assistance. If, before encountering the overcoming qi (shengqi), one sees a stem combination, then it is balanced qi; if, after the overcoming qi has passed and the movement has run its course, one again meets a monthly stem in combination, then it attains the correct position.

This passage begins with an introductory sentence, indicating that the following will describe in detail the secret text that comes after.

Record of Yingsui Buxie (Meeting and Following, Reinforcing and Reducing)

This chapter discusses the method of preemptively applying acupuncture to reinforce or reduce according to the waxing and waning changes of the Five Phases and Six Qi. (“Excess” refers to a certain qi being overly abundant; “return” refers to the counteracting qi that comes back against it.)

When Wood qi is about to become excessive, among the trees and forests a blue-green dust-like qi will first appear; the trees emit sounds; the Zhen star (i.e., Sui Xing, Jupiter, belonging to Wood) gives forth light—these are the signs. When Wood qi is about to overcome Spleen-Earth, the Gong tone (one of the five tones, belonging to Earth) loses its harmony; living beings cannot be nourished; celestial timings such as rain and moisture will also become disordered. At this time, in the twelfth month (the end of winter at the year’s end), one should start early from the source of Wood qi—this is called “meeting and taking it.” “Meeting” means grasping it in advance before the matter arrives; “taking” is “reducing” (xie), using needles to drain the pathogenic qi at the source.

The specific method is to first reduce the source of the Liver. The source point of the Liver is named Taichong, located in the depression three cun behind the joint of the big toe; it is the Yuan-source point through which the Liver channel passes. During operation, first press the point with the left hand; when movement of qi is felt beneath the needle, then insert the needle. Insert the needle three fen (relatively shallow, belonging to a yang position); at this time one obtains heavenly qi. Retain the needle and wait, counting three breaths, corresponding to Wood’s generative number three. Then flick the needle with the finger to guide qi beneath the needle, and advance the needle to a depth of five fen. Retain and wait for eight breaths, corresponding to Wood’s completing number eight. This is drawing in heavenly qi and connecting with earthly qi. If the needle tip seems to tremble, it indicates that channel qi has connected; then withdraw the needle immediately and press the needle hole with the hand. This is to know in advance that Wood will become excessive, and to reduce the source of Liver-Wood so that it does not restrain Spleen-Earth.

If using medicinals, use pungent, neutral-natured drugs to suppress Wood’s excessive flourishing, and use sweet-flavored drugs to reinforce the weakened Spleen-Earth. Also, do not let the person eat sour-flavored foods, lest they aid the power of Wood.

When Fire qi is about to become excessive, gazing into the distance at the horizon there is a blazing red radiance; mountains, rivers, grasses, and trees first become scorched and withered; shelled insects develop dry scabies; the Shang tone (one of the five tones, belonging to Metal; Fire overcomes Metal, hence it becomes disharmonious) first loses its normalcy. One should, in the third month, before Wood qi becomes flourishing, take in advance the source of the Heart—that is, reduce the source of Heart-Fire.

The Heart Source Point is located in the depression between the two bones behind the palm; it is where Heart Qi passes and gathers, and so it is called the “source.” When needling, first press the source point with the left hand, and only insert the needle after feeling the channel Qi throb (obtaining moving Qi). Insert the needle to a depth of about three fen, which belongs to a yang position. After obtaining “heavenly Qi” (the response of the body’s yang Qi), stop inserting and retain the needle for two breaths; this is the generative number of Fire (Fire’s initial number). Next, flick the needle handle with the finger so that the Qi sensation is transmitted beneath the needle, then advance the needle to a depth of five fen and retain it for seven breaths, corresponding to the completion number of Fire (the number by which the Fire number is completed). In this way, heavenly Qi is drawn downward to connect with earthly Qi. A slight quiver at the needle head indicates that the channel Qi has already connected; at this point the needle should be withdrawn quickly in order to drain excess Qi. This is draining the source point of the Pericardium and Heart channels, used to regulate a condition of excessive ministerial fire.

The “source of sovereign fire” spoken of here is the source point of the Shaoyin channel. The source point of the Shaoyin channel is in the depression at the end of the duigou bone (pisiform bone) behind the palm; it is also called “Shenmen” or “Zhongdu,” and is the true source of the Heart. The needling method is the same as above. If treating with medicinals, one should use salty-flavored, neutral-natured medicines to drain the excess of Fire, and pungent medicines to tonify the weakness of Metal. Avoid eating bitter-flavored foods, lest they reinforce the force of Fire.

When Earth Qi is about to become prosperous, signs appear: mountains and rocks first grow moist, yellow dust rises on all sides, summer heat gradually arises, the weather becomes muggy and disordered, mist obscures the view, and the yu note is the first to weaken—these are the omens of Earth’s flourishing. In the fifth month (when Fire is prosperous and Earth is at its height), one should treat beforehand, beginning from the source point and first draining the source of the Spleen.

The Spleen Source Point is Taibai, located in the depression below the medial nuclear bone of the foot (the base of the first metatarsal); it is where the Qi of the Foot Taiyin channel passes, and therefore is the source point. Likewise, first press the source point with the left hand, and insert the needle after the channel Qi throbs. Insert to a depth of three fen, which belongs to a yang position, and retain the needle for five breaths, corresponding to the generative number of Earth.

First, flick the needle handle with the fingers, and wait until the arrival of meridian Qi (vital energy) is felt beneath the needle. Then advance the needle to a depth of five fen and retain it for five breaths. Both five fen and five breaths correspond to Earth’s generative number five; this is “drawing in heavenly Qi and connecting with earthly Qi,” that is, borrowing the Qi of heaven and earth to harmonize the body. If the needle tip seems to quiver, withdraw the needle quickly to drain the excess Qi of the Spleen Meridian, so that Spleen Qi does not become excessive while Kidney Qi is not harmed.

In terms of medication, use sour-tasting drugs to harmonize and balance, thereby restraining excess Earth Qi; use salty-tasting drugs to supplement weakened Kidney Qi. In diet, do not eat sweet foods, because sweetness belongs to Earth and would reinforce Earth Qi.

When Metal Qi is about to become excessive, the west wind blows repeatedly, and whistling sounds arise among the pines and bamboos. The land produces white alkaline salt; the Qi of the earth’s surface first becomes dry; white mist rises among the mountains; an austere, killing Qi arises from this; trees wither and grass leaves wilt; and the Jue tone among the five tones (belonging to Wood) begins to weaken. These are all signs that Metal Qi is about to flourish.

By the sixth month, one should accord with the season and begin with the source point of the Lung Meridian, first draining the source Qi of the Lung Meridian. The Lung source point is Taiyuan, located in the depression on the outer side of the large tendon behind the wrist, about one cun and five fen, where the Qi of the Hand Taiyin Lung Meridian passes. First press Taiyuan with the left hand; only after feeling the meridian Qi move should one insert the needle, to a depth of three fen, and retain it for four breaths, corresponding to Metal’s generative number four. Then flick the needle handle with the fingers from four directions; when the meridian Qi reaches beneath the needle, advance it to a depth of five fen and retain it for nine breaths, corresponding to Metal’s completion number nine. This is likewise “drawing in heavenly Qi and connecting with earthly Qi.” Once Deqi is obtained, withdraw the needle immediately; this drains the excess of Lung Qi while taking care not to harm Liver Qi.

In medication, use bitter-tasting drugs to harmonize and balance, thereby restraining excess Metal Qi; use sour-tasting drugs to supplement weakened Liver Qi. In diet, do not eat pungent foods, because pungency belongs to Metal and would reinforce Metal Qi.

When Water Qi is about to become excessive, the sky is gloomy, crows do not call, the heavens are dark, sunlight cannot shine, cold Qi arrives first, the Zhi tone (the tone among the five tones belonging to Fire) cannot emerge in accord with the season, and Yinghuo (Mars) can no longer be seen. These are all signs that Water Qi is about to flourish.

In the ninth month, at the time of welcoming Qi, one takes its transformation source—that is, one first drains the kidney’s source point. The kidney’s source point is named Taixi; it is located below the medial malleolus, in the depression at the lower end of the large bone (the calcaneus). The scripture says it is the source through which the Foot Taiyin channel passes.

The method of operation is as follows: first press the source point with the left hand, and only after “moving Qi” (the sensation of channel Qi pulsating) appears beneath the needle should the needle be inserted. Insert the needle to a depth of three fen, which belongs to the yang position, and retain it for one exhalation (one breath), corresponding to the generating number of Water (one). Then use the fingers to flick the needle body from all sides so that the Qi sensation is transmitted beneath the needle, and advance the needle to a depth of five fen, retaining it for six exhalations, corresponding to the completion number of Water (six). This is called “drawing in heavenly Qi and connecting with earthly Qi”—that is, drawing yang Qi upward and connecting yin Qi downward.

Once Qi is obtained, withdraw the needle immediately; this drains the excess of kidney Qi and prevents injury to heart Qi.

In terms of medication, use sweet-flavored medicinals to harmonize and balance, restraining the partial excess of kidney Qi; use bitter-flavored medicinals to tonify the weakness of heart Qi. The patient should also avoid salty foods, lest they reinforce the dominant excess of kidney Qi.

As for why one tonifies the transformation source, the principle is: whatever is “supported” (tonified) should be tonified; whatever is “taken” (drained) should be drained. One should drain the replete pathogens where they are hyperactive and tonify the vacuous places where they are weak. For example: when Wood Qi is excessive, Earth should be weak, so drain the liver’s source point and tonify the spleen’s source point; when Fire Qi is excessive, Metal should be weak, so drain the heart’s source point and tonify the lung’s source point; when Earth Qi is excessive, Water should be weak, so drain the spleen’s source point and tonify the kidney’s source point; when Metal Qi is excessive, Wood should be weak, so drain the lung’s source point and tonify the liver’s source point; when Water Qi is excessive, Fire should be weak, so drain the kidney’s source point and tonify the heart’s source point.

Therefore, when tonifying the transformation source, first press the source point with the left hand; after moving Qi appears, insert the needle and advance it to a depth of five fen, which belongs to the yin division, namely the Qi of Earth. Retain the needle for breaths, counting according to the generating numbers of the Five Phases. After the response of Earth Qi is activated, lift the needle to a depth of three fen, which belongs to the yang division, namely the Qi of Heaven.

Interpretation of the Main Text

This passage describes a method for regulating and supplementing the Qi mechanism. Its general meaning is as follows: through breath regulation and Daoyin (guided movement and breath practices), one causes Yin qi to transform into Yang qi; after a pause, one exhales slowly, allowing the breath to follow in sequence the generative order of the Five Phases (Wood, Fire, Earth, Metal, Water). In this, inserting the needle or guiding qi from the outside inward is called “draining,” while withdrawing the needle or guiding qi from the inside outward is called “supplementing.” Therefore “supplementing” is regarded as aiding and benefiting, and “taking” is regarded as draining away. Where qi is abundant and excessive, one takes its pathogenic qi and drains it away; where qi is deficient and insufficient, one supplies and supplements it.

Explanatory Notes on Terms

The Five Phases are the five basic elements used by the ancients to explain the generation and transformation of all things, namely Wood, Fire, Earth, Metal, and Water. Supplementing and draining are two techniques in acupuncture and Daoyin: supplementing supports healthy qi, while draining removes pathogenic qi. “Supplying” and “taking” in the text refer respectively to supplementing and removing, and are the concrete operations of supplementing and draining.

Textual Collation Notes

These notes record variant readings documented during later editorial work, mainly explaining textual differences between manuscript copies and the received edition—for example, “white” collated as “sun,” “next” written as “thereby,” and noting that “Qixuanzi” is Wang Bing of the Tang dynasty.

Volume Title

The Secret Sayings of the Mysterious Pearl on the Six Qi in the Basic Questions, Volume Two, headed “Expounded by Qixuanzi,” with the chapter title “Chapter on the Movement Correspondences and the Ordering of Heaven and Earth.”

Jiazi Year: Central Earth Movement, Taigong

This year is governed by “central Earth” and belongs to “Taigong”; Earth qi is excessive, a condition called “Dunfu” (thick and lofty). Earth qi governs rain transformation, so in this year dampness is excessive, injuring the kidneys and also affecting the bladder. Scaly aquatic creatures cannot be nourished, while the “baochong” (hairy, shell-less creatures, including humans) flourish greatly; this results from excessive spleen-Earth qi. People will suffer from abdominal pain, qingjue (cold limbs and fainting), poor mood, heaviness of the body, and oppressive stagnation. This year corresponds to Zhenxing (Saturn) in the heavens. In severe cases, the flesh wastes away, the feet become weak and flaccid, walking is unsteady, and the soles hurt; after eating there is fullness and distension in the chest and abdomen, appetite declines, and the four limbs cannot be raised.

If “transformation arises and takes its position” occurs (when the movements of the Five Phases are abnormal and lose their normal order), Earth qi then acts alone; the hidden qi transformations become manifest: spring water gushes forth, rivers overflow, dry lakes instead produce fish, wind and rain arrive suddenly, the earth splits and bursts, and scaly creatures appear on land. People will suffer from abdominal fullness and distension, diarrhea, and borborygmus, while the stool passes downward even more severely. This is the condition of “rain transformation five,” namely the command of Earth’s excess. The qi transformations of a Jiawu year are the same as this.

Yichou Year: Central Metal Movement, Shaoshang

This year is governed by “Metal” and belongs to “Shaoshang.” According to the calculation of the “seven palaces”—the seventh palace being the western Dui position, corresponding to the lungs in the human body and to autumn among the four seasons—this is what is called “Metal insufficiency,” whose movement characteristic is called “Congge” (Metal’s nature is clear and austere, capable of change and renewal).

If Fire qi surpasses Metal, Fire comes to restrain Metal; although the myriad things flourish, they are dry and scorched by heat. People will suffer from painful heaviness of the shoulders and back, sneezing, and bloody stool discharging downward. The autumn qi’s command to gather and restrain will arrive late, and its restraining force is extremely strong. Metal restrains Wood; Wood belongs to the east. Metal generates Water, and Water is originally Metal’s child; at this time Water in turn saves its “mother,” which is called “fusheng” (counter-restraint). In a fusheng year, cold rain falls suddenly, with frost, snow, and hail, and a solemn, killing qi prevails. Yin-cold qi rebels upward, blocks yang qi, ascends to the head and the humen (key acupoint of the head), and pain extends to the chest and nape. People will have fever; grains cannot ripen; people will suffer from mouth sores, and in severe cases, heart pain. Its qi transformation takes “four” as its number and belongs to the shengshu (generative numbers of the Five Phases). The qi transformations of a Yiwei year are the same as this year.

Note: Several characters in the original are indistinct (such as “piezhong,” “xunti,” and “qinghua”); the above interpretation is inferred from the meaning of the text.

In the Bingyin year, the central movement is Water and is Taiyu (Great Yu): water qi is excessive, named Liu Yan (Flowing and Spreading). The heavenly command of the first half of the year cannot change normally; in the middle period it restrains the heart, and so cold qi spreads and pathogenic qi damages heart fire. The people mostly suffer from body heat, restless agitation with vexation, palpitations, yin jue (a reversal syndrome with cold hands and feet), cold in all three burners (Sanjiao), delirious speech, forgetfulness, and heart pain. Cold qi arrives early; in severe cases there are abdominal distension, swelling of the channels and vessels, panting and coughing, night sweats during sleep, and dizziness as if from wind-stroke. If heavy rain and pervasive mist are also encountered, cold qi will transform into the number six and move according to the completed number; this is a manifestation of excessive dominance of the movement and qi. In a Bingshen year the transforming command is the same, except that the water transformation is further strengthened. The reason is that Shen belongs to Metal, and Metal generates Water; the water movement is already in excess, and meeting a Shen year makes it more serious.

In the Dingmao year, the central movement is Wood and is Zhengjue (Correct Jue): the wood movement is balanced and peaceful, named Fuhe (Spreading Harmony). What is called balanced qi means that Metal does not restrain Wood, nor does Wood encroach on Earth; each qi moves according to its season, and so it is called balanced qi, also called Suihui (Year Convergence), when the year qi and the movement qi meet. Ding is a Wood movement, and Mao also belongs to Wood; the two reinforce each other in qi and momentum. In a Ding year the first month is Renyin; Ren and Ding, the heavenly stems, combine, which is called “Gande Fu” (Talisman of Heavenly Stem Virtue), so the annual movement is not one-sidedly dominant. Wind qi transforms into the number three and moves according to the generative number; this is the day of correct transformation, when the transforming command proceeds on time and is not disturbed by other qi. In a Dingyou year the movement and qi are the same, but You belongs to Metal and cannot assist Wood; it does not obtain “year force” (the force of the year branch), and no restraining talisman arrives, so it is not called Suihui. Wind transformation remains the generative number three. For a Dingyou year as well, the transforming command is nevertheless more intensified.

In the Wuchen year, the central movement is Fire and is Taizheng (Great Zhi): fire qi is excessive, named Hexi (Blazing Brilliance). When the qi movement is one-sidedly dominant, the lungs are first affected; over time the large intestine is involved, and pests such as beetles also become harmful. In autumn and winter there is instead heat, and summer is even hotter; the changes of its seasonal governance are only halfway. This is the same as in a Dingyou year: the transforming command is more intensified.

In the Wuchen year, the central movement is Fire and belongs to “Tai Zheng” (Great Zhi), meaning that fire qi is excessive; this is called “Hexi” (blazing and abundant). When fire qi is excessive, it instead restrains Lung Metal, so the lungs are the first to suffer, and after a long time the pathogenic factor transmits to the Large Intestine; shelled creatures are also afflicted. In autumn and winter there will be abnormally warm weather, while summer will be even hotter. The transforming activity of this year exerts only half its effect, because the qi presiding over the heavens above belongs to Water and comes to restrain it, weakening the power of fire. Fire pertains to heat transformation, and its number is seven; this follows the pattern of the Five Phases’ generative numbers and is the normal measure of transforming qi. The Wuxu year is the same.

In the Jisi year, the central movement is Earth and belongs to “Shao Gong” (Lesser Gong; earth qi is relatively weak). The “Five Palaces” refers to the Central Palace, corresponding to the Kun position; in the human body it is the spleen, in the seasons it corresponds to summer, and among animals it is the naked creatures (i.e., humans). When earth qi is insufficient, it is called “Beilan” (that is, what the Suwen calls “Beijian,” lowly supervision). The transforming qi of the four seasons loses its normal order, and wood qi takes advantage of the deficiency to restrain earth; great winds are frequent, and people suffer from stuffiness and fullness, jaundice, and swollen feet. The qi of rain and dampness cannot transform and generate, and people therefore have shortened lifespans. When wood restrains earth too deeply, metal qi in turn restrains wood, which is called “recovery.” When metal qi arrives, white dust rises everywhere, a killing and austere qi descends, leaves fall, people suffer from liver diseases, and hairy creatures are also afflicted. After metal qi’s restraint ends, spleen earth remains weak; only in the ninth month, the Jiaxu month, when Ji earth obtains the power of Jia wood (Jia and Ji combine, called “stem combination”), does it return to the normal state of the Central Palace. This year the transformation number of rain is five; the situation in Ji years is the same as in Si and Hai years.

In the Gengwu year, the central movement is Metal, with Tai Shang (Greater Shang) as its governing tone. Metal qi is excessively strong, so this movement is called “Firm Completion” (Jiancheng). When Metal qi is excessive, it injures Wood of the liver: white dust rises everywhere in the sky, the austere, killing qi gathers like clouds, the qi of birth and growth finds it hard to unfurl, and the qi of maturation is instead excessive. Furry creatures are afflicted; trees and grasses flower and fruit late; people are prone to qi blockage in the hypochondrium and ribs (stagnation and pain of qi and blood in the hypochondriac region), contracture and spasm of the sinews in the four limbs, dimness of vision, and frequent mood swings with unpredictable joy and anger. Although calamities occur in this year, they are not severe, being only half as strong. The reason is that above, Shaoyin Jun Fire (Sovereign Fire) presides, and the wu of Gengwu originally belongs to Fire; therefore the harm from Metal qi is reduced by half, and the calamity suffered by Wood is also mild. The number of dryness transformation is nine, because it is a completed number; the situation in a Gengzi year is the same. A zi year belongs to Water, and Metal qi and Water are mutually compatible and mutually generating, so the calamity is extremely severe. The number of its transformation is likewise nine, calculated according to the completed number.

In the Xinwei year, the central movement is Water, with Lesser Yu as its governing tone. The calamity lies in the First Palace; the First Palace is the Kan position, which in the human body corresponds to the kidneys, among the four seasons to winter, and among creatures to scaly creatures. Water qi cannot circulate normally, a condition called “Dried Stream” (Heliu). At this time Earth qi comes to exercise its conquest; dampness greatly prevails; the qi of growth and nourishment is instead restrained; transformation is rapid; hot rains come frequently. People suffer from abdominal distension, heaviness of the body, damp diarrhea, and cold sores; flowing water does not freeze; pain in the waist and thighs flares up; the thighs and knees are difficult to move; there is restlessness and oppression; the feet are weak and flaccid; vision becomes faint; pain occurs beneath the feet; and in severe cases there is edema. The qi of storage loses its normal function and erupts when its season arrives. Wood qi comes to rescue Water; great winds and storms arrive; trees and grasses are blown down and wither; growth is dull and lacks brightness; the complexion changes frequently; sinews and bones both become stiff; muscles twitch; vision is blurred; and pain occurs in the diaphragm between the heart and abdomen. Yellow qi is damaged, and crops cannot grow; after the calamity ceases, Water qi becomes calm. In the seventh month, the Bingshen month, the Water movement turns to Zhengyu (Primary Yu). The number of cold transformation is one, calculated according to the generation number; pathogenic qi does not accord with the seasonal command. The movement and qi of a Xin Chou year are approximately like this.

The Renshen year belongs to the “middle water movement” (one of the Five Movements, which governs the year’s climate and phenology), but the qi presiding over heaven is “Greater Jue” (one of the Five Tones, belonging to Wood). Wood qi is therefore excessive, a condition called “Fasheng” (generation and sprouting), meaning that all things grow and issue forth. At this time violent winds break and wrench things; the wind pathogen injures the spleen and, over time, also reaches the stomach. Wind qi spreads, spleen earth is attacked by the pathogen, and people commonly suffer diarrhea, diminished appetite, heaviness of the body, restlessness, rumbling intestines, and abdominal distension. Wind qi alone dominates the seasonal order; the myriad things are tossed about, and grasses and trees cannot remain still. In severe cases leaves fall and branches sway, there is pain in both flanks, and even vomiting. This wind-transformation qi is reckoned according to the number “eight” and moves according to the completion number, which shows that the changes of the pathogenic qi have exceeded the normal measure and that the normal order of the seasonal nodes has consequently gone awry. By the Renyin year this qi becomes even more pronounced; it is also called “year convergence” (suihui), because Yin years belong to Wood and converge with the wood qi of Ren years.

In the Guiyou year, the central movement is the Fire movement and belongs to “Shaozhi” (Lesser Zhi); the disaster response falls in the Li position in the south of the Nine Palaces (the Nine Palaces being the nine regions the ancients correlated with the directions of the Luoshu), corresponding to the human heart. For this year the four seasons pertain to summer, but fire qi is insufficient; this movement is called “Fuming” (Hidden Brightness). The heart was already weak, and the summer season was abnormal; feathered birds therefore died prematurely. This is water qi coming while fire is deficient, relying on strength to bully weakness.

When water qi arrives, if it is excessive, cold qi greatly prevails; the qi of growth loses its normal order; the myriad things wither and decline; the killing qi becomes even heavier; yang qi cannot transform and generate; and the flourishing beauty of grasses and trees is thus broken. People will suffer chest pain, distention and pain in the hypochondria, pain in the back, shoulders, feet, and the inner sides of both arms, stomach oppression, mental clouding, and pain in the heart region.

When the invasion of water qi is deep, fire’s “child,” Earth, comes to the rescue, while the “mother,” Water, in turn restrains it; dust accumulates, a heavy rain is about to come, and black clouds therefore become dense. People will suffer abdominal distention, inability to eat or drink, internal cold, borborygmus and diarrhea, cramping pain in the limbs, flaccidity and numbness, and weakness in both feet so that they cannot support the body. After this the climate recovers, and fire qi gradually becomes peaceful. In the fifth month, the Wuwu month, the Gui stem combines with Wu and transforms into fire, restoring normal movement; hot qi transforms in the second qi and proceeds according to the generating number. This is pathogenic qi transforming, and seasonal ordinances gradually deviate from the proper course. The Gui-mao year is also like this.

In the Jiaxu year, the central movement is the Earth movement and belongs to “Taigong” (Great Gong, one of the five tones); earth qi is in excess, and it is called “Dunfu” (Thick Mound). Earth governs the ordinance of rain, manifesting as oppressive heat and dampness, pervasive dust, a gloomy sky, and much cloud and rain. When the seasonal qi is excessive it injures the kidneys; over time it affects the bladder, and the qi of transformation and generation is in excess while the visceral qi cannot flow smoothly. People will suffer qi reversal, impotence, cold feet, fatigue, and nocturnal emission; scaly fish will also languish because of this. When the qi is excessive, wind qi rises upward and overwhelms; people will suffer blurred vision, chest oppression and blockage, and jaundice. The restraint from above exceeds the seasonal ordinance and does not follow the Dao of Heaven; rain transformation occurs in the fifth qi, which is also called pathogenic transformation, and so the seasonal ordinances lose their proper sequence. The Jiachen year corresponds to this, and its transformation ordinance is the same.

The Yihai year belongs to Metal as the central movement, and its governing qi is Zhengshang (Standard Shang); this is what is called a year of “balanced qi.” Balanced qi means that the movement qi and the governing qi coincide and are at peace with each other, neither excessive nor deficient. When the third month arrives and meets the Gengchen month, the tally of the heavenly stem’s virtue (the stem-virtue tally) can be seen early. Yi is soft Wood and Geng is hard Metal; when the soft Yi meets the hard Geng, the qi mechanism returns to its correct position. In this year fire qi does not attain the wang (flourishing) position, so fire cannot overcome Metal; instead, it first returns to harmony. Because fire cannot overcome, Water also cannot rise again to control fire. Moreover, since Hai belongs to Water and also gains the strength of the Tai Sui year, fire still cannot overcome Water. Its transformation occurs in the fourth qi, calculated according to position and order. On the day of normal transformation there is no other abnormal governing seasonal influence; that is, the original qi moves according to its time. In the Yisi year, fire qi has a slight, minor victory; Si belongs to Fire and can reinforce fire’s force. During the middle qi of the second month, sovereign Fire governs the time; fire qi prevails, and Metal qi accordingly prevails as well; the qi of Shaoshang (Lesser Shang) proceeds from the position of Dazheng (the correct qi of Metal). Fire’s victorious force soon declines, and there is no need to wait for Water to return. When the third month meets Gengchen, Yi and Geng see each other, and the qi transformation is naturally complete; Metal qi returns to the position of Zhengshang, and the movement qi thereby becomes balanced.

The Bingzi year belongs to Water as the central movement, and its governing qi is Taiyu (Greater Yu); water qi is excessive. When water qi is too abundant, it rises to control the qi governing heaven (Sitian), Taiyang Cold Water, causing qi transformation to fail to proceed according to the seasonal order. Bing is yang and hard among the heavenly stems and also belongs to Water, so the water movement is rather strong. If Taiyang governs heaven too strongly, water qi will encroach upon the Fire position and cause qi to lose order. This is a victorious force among the qi of the five viscera: the heart viscus suffers illness, and if the illness is prolonged it will transmit to the small intestine; feathered creatures (water-type creatures) are thereby harmed, while scaly creatures instead flourish. Cold transformation occurs in the sixth qi and is calculated by the completed number. If days of pathogenic transformation appear, summer then loses its proper normal climate. The Bingwu year is slightly different: Wu belongs to Fire and gains the strength of the Tai Sui year; although Bing is a hard movement, water’s victorious force still remains. But the Wu position lies in the south and receives the assistance of the correct qi of the Li trigram, so summer can transform and nurture normally, the heart viscus does not suffer illness, and feathered creatures are not harmed. Heat transformation proceeds on the days of normal transformation, with no other pathogenic qi intruding.

The Dingchou year belongs to the “middle wood movement,” governs the wood qi, and corresponds to the “Jue” tone among the Five Tones. At this time the De of wood is balanced and peaceful, and it is called “Fuhe” (spreading harmony). It is called Fuhe because the wood qi does not become harmonious only after the metal qi has grown strong and counteracts wood; from the very beginning it is smooth and compliant because the heavenly stems combine (Ding and Ren combine).

The initial qi begins in the first month, Renyin. Ding is a yin stem and belongs to the soft aspect of the wood movement; Ren is a yang stem and belongs to the hard aspect of the wood movement. Ren and Ding combine, their De natures complement each other, and the qi mechanism becomes complete. Once the qi mechanism is complete, metal qi cannot overcome wood, nor can fire become excessively hyperactive. The De of wood issues forth through the qi of the correct Jue tone; wood does not injure earth, and the people therefore enjoy peace and health. The Bao insects (one of the five ancient categories of insects, generally referring to humans), the Mao insects, and the Jia insects each obtain reproduction and growth.

The number of wind transformation is three; it belongs to the “following-generation number” and is the number of days of normal transformative generation. “According to the time” means that governmental orders do not violate the seasonal ordinances. In the Dingwei year, the qi transformations of the Five Movements and Six Qi are fully ordered in heaven, yet affairs are still carried out according to the governmental orders of the Dingchou year.

In the Wuyin year, wood qi overcomes and injures earth qi; the people still obtain peace and health, and the Bao, Mao, and Jia insects each obtain reproduction and growth. The number of wind transformation is likewise three; it belongs to the following-generation number and is the day of normal transformation. “According to the time” means that governmental orders do not miss the proper season. In the Dingwei year the qi transformations circulate completely, and affairs are conducted according to the governmental orders of the Dingchou year.

In the Wuyin year, the central fire movement is Taizhi (Great Zhi). Fire Qi (vital energy) is excessive, and its name is “Hexi,” the name of a yunqi condition in which fire Qi blazes to its utmost. This is a “xiantian” (before-heaven, i.e., early-arriving) movement, meaning that the excessive Qi arrives ahead of its proper time; hence it is called xiantian. Moreover, because this movement accords with the heavenly timing and shares the same De (Virtue/Power), it is called Tianfu (Heavenly Talisman), the sign of correspondence between Heaven and the movement.

In this year, Heaven manifests Shaoyang Xianghuo as Sitian (governing heaven); Shaoyang Xianghuo governs the heavenly timing of the first half of the year, and since it is the same fire Qi as the year’s movement, fire Qi is extremely abundant. Summerheat and heat prevail, and Lung Metal is affected by pathogenic influence. Many people suffer from malaria, a disease of chills and fever, and present with shortness of breath, cough, wheezing, bleeding from the mouth and nose, diarrhea, deafness, dry mouth and throat, internal heat, and heat in the shoulders and back. In severe cases there is chest pain, distension and fullness in the hypochondrium, pain throughout the chest, back, and between the scapulae, pain on the medial sides of both arms, generalized heat, and bone-joint pain; the condition gradually spreads and extends. At this time the astringent Qi of Lung Metal cannot function normally, and the growth Qi (Fire) alone is excessively dominant; this is a case of surface fire Qi prevailing. The transformations of heat Qi take “seven” as their standard and are calculated according to the completion number (Fire’s completion number is seven); when pathogenic Qi transforms, the seasonal orders also lose their normal sequence.

The situation in the Wushen year is slightly different: Shen belongs to Metal and assists the Lung. The Lung is restrained by Fire, so the astringent Qi does not move and the growth Qi alone is prominent; likewise, surface Fire prevails. However, Shen Metal can assist Lung Qi, so the Lung’s Qi is somewhat replenished, and the number of people who become ill is reduced by about half; therefore it is called a “minor difference.” The yunqi changes in the remaining years are also broadly of this kind.

Jimao Year: the central earth movement is Shao Gong (Lesser Gong) (The Five Movements are the qi movements governed by the Five Phases each year; Shao Gong is one of the five tones, corresponding to the earth phase and belonging to yin.)

In this year earth qi is weak and cannot fully exert its function, so disaster falls in the fifth palace, the central position. In the human body it corresponds to the spleen. The climate is divided into the qi of the four seasons; among insects it belongs to the baochong category, and the earth insect is named Beilan. Wood qi then encroaches on earth—that is, the wind qi of the wood phase is excessive and suppresses earth—so great winds prevail and the climate loses its normality. Vegetation grows luxuriantly, drifts and sways excessively in the wind, and flowers but does not bear fruit. When people fall ill, they develop sunxie (indigestion and diarrhea), cholera, heaviness of the body, abdominal pain, tense and weak sinews and bones, and aching muscles. When wood qi reaches its extreme, metal qi comes to counter it; the governance of contraction becomes severe, vegetation withers and falls, and there is sudden severe pain in the chest and abdomen that draws in the lower abdomen, with frequent sighing. Insects feed on sweet and yellow things; pathogenic qi lingers in the spleen, the grain harvest is damaged, food intake decreases, and the normal rhythm of eating is lost. After the counteraction ends, earth qi still has not returned to normal. Only in the ninth month, the Jiaxu month, does earth qi return to the central palace, but climatic changes such as rainfall still deviate; it is pathogenic qi that causes governmental orders to lose their normal sequence. The Jiyou year differs from this year: You belongs to metal, and metal overcomes wood; wood fears metal’s restraint, so wood’s excessive bias is relatively mild.

Gengchen Year: the central metal movement is Tai Shang (Greater Shang) (Tai Shang is one of the five tones, corresponding to the metal phase and belonging to yang.)

Metal qi is in excess, and its name is “Jiancheng” (Firm Completion). When metal qi is overabundant, the qi of generation and growth shrinks, while the qi of gathering and contraction instead becomes austere and killing. White dust rises on all sides, vegetation withers and falls, and forests are desolate. Dry qi makes the fields appear white (lu fields are saline-alkali land). When people fall ill, the illness is mostly in the liver; hairy insects are afflicted; there is qi stagnation in the abdomen and hypochondrium, numbness and paralysis, dribbling and unsmooth urination with difficult discharge, blurred vision, and cramps and twitching. The transformations of dry qi take metal’s completion number, nine, and pathogenic qi causes the spring ordinances to lose their normal sequence. The fortune of a Gengxu year is inferred accordingly.

Xinsi Year: the central water movement is Shao Yu (Lesser Yu) (Shao Yu is one of the five tones, corresponding to the water phase and belonging to yin.)

Water qi is insufficient, so disaster falls in the first palace, the northern Kan position, which belongs to water.

In the Xinsi year, the central movement (zhongyun) is the water movement and belongs to Shaoyu (Lesser Yu). With water qi insufficient, calamity falls in the first palace, the Kan position in the north. In the human body it corresponds to the kidneys; among scaly creatures, the scaly insects suffer harm.

When water qi weakens it is called “Heliu” (drying flow), meaning dry and exhausted; this is the manifestation of earth qi overcoming water qi. Earth governs the rain ordinance, so it is also called “rain transformation exercising dominance.” By the fourth qi, heavy rain falls continuously; kidney disease becomes dangerous, and after a long time it also affects the bladder; scaly creatures decline accordingly.

If water qi falls into danger and distress, wood qi returns to counterattack earth qi. Strong winds blow repeatedly, raising dust, breaking trees, and driving sand and stones. Earth qi is thus depleted, the spleen becomes diseased, and Baochong (naked creatures, i.e., humans) are also harmed. After wood qi withdraws, earth qi is still not fully settled. In the seventh month, the Bingshen month, Xin and Bing combine; water qi returns to Zhengyu (Proper Yu), and only then is the black qi of water complete. Cold qi, counted by the generating number, is one; this is a sign of pathogenic qi changing and government orders losing their norm. The situation in the Xinhai year is slightly different.

The reason is that Hai belongs to water. Although the Hai year is a yin year, Hai water and the Xin water movement assist each other; the annual movement converges with the year, water obtains a harmonious qi, earth cannot overcome water, and wood no longer rises again. Therefore water qi returns to Zhengyu. At the time of proper transformation, cold qi transforms as one; this is said according to the generating number.

In the Renwu year, the central movement is the wood movement and belongs to Taijiao (Greater Jue), meaning wood qi is in excess; its name is “Fasheng” (sprouting and generation). Ren has a firm and vigorous nature within the movement; Wu is a yang year, and a yang year is excess, so the momentum of the greater qi is even stronger. The generative qi is excessive, and its movement arrives before the normal season. The changes of wind qi therefore intensify, qi transformation loses its normal measure, and rain-damp qi decreases instead. The spleen is affected, and after a long time the stomach is also affected; Baochong therefore find it difficult to reproduce. The number of wind transformation is eight, counted by the completion number; pathogenic qi loses its normal order. The situation in the Renzi year is the same.

In the Guiwei year the central movement is Fire, and it belongs to a “Zhengzhi (Regular Zhi)” year. Fire qi attains harmony and balance, and so it is called “Shengming” (Ascending Brightness). The reason is that the two fires on the left and right—the fires of Sitian (governing heaven) and Zaiquan (in the spring)—assist one another in the manner of Jianqi (intermediate qi). Moreover, in the fifth month, Wuwu, one first obtains the “Ganfu” (a tally-response generated by the conjunction of Heavenly Stems, with Wu combining with Gui). Gui Water meets Wu Earth; the qi mechanism is complete. Because it first obtains the tally power, water qi cannot become overdominant. It is therefore called “Pingqi” (balanced qi), meaning that water does not prevail and Earth will not again become hyperactive on this account. Fire also brings no disaster to the Nine Palaces, hence it is named “Zhengzhi (Regular Zhi).” Heat transformation proceeds according to the seasonal command; on days of regular transformation there are no other altered commands. Heat transformation takes two and is calculated by the generative numbers. The pattern of the Guichou year is the same as before.

In the Jiashen year the central movement is Earth, belonging to Taigong (Great Gong); Earth qi is in excess and is called “Dunfu” (Thick Mound). Earth governs the rain command, which is a sign of exuberant transformation qi. If the stored qi does not accord with the seasonal command, then calculate according to the seasonal command; on days of regular transformation there are no other altered commands, and heat transformation takes two, calculated by the generative numbers. The pattern of the Guichou year is the same as before.

In the Jiashen year the central movement is Earth, belonging to Taigong; Earth qi is in excess and is called Dunfu. Earth governs the rain command, a sign of exuberant transformation qi. If the stored qi loses its normalcy, pathogenic qi invades the kidney and over time extends to the bladder. Scaly creatures (fish and other aquatic species) are thereby distressed; cold qi instead turns to warmth, and rain and dampness prevail. Many people suffer abdominal pain, eye ailments (Jingjue, meaning dimness or fainting of the eyes), unhappiness, and bodily heaviness and oppression. In severe cases there is muscle atrophy, the feet cannot contract, walking is difficult, the soles hurt, food stagnates and causes middle fullness, appetite is poor, and the four limbs cannot be raised. This is the fifth aspect of rain transformation; pathogenic qi takes advantage on the day of regular transformation, showing that the stored qi is not upright. The Jiayin year is different. Why? Yin belongs to Wood; Wood can overcome Earth, so qi attains harmony and balance—that is, the stored qi is balanced and upright. Scaly creatures therefore breed, kidney qi is harmonized, and on days of regular transformation there is no other pathogenic qi.

In the Yiyou year the central movement is Metal, belonging to Zhengshang (Regular Shang); Metal obtains balanced qi and is named “Shenping” (Cautious Balance). The seventh palace is not afflicted; fire does not overcome Metal, causing a one-sided deviation—that is, the stored qi is balanced and upright. Scaly creatures breed, kidney qi is harmonized, and on days of regular transformation there is therefore no other pathogenic qi.

In the Yi-you year the annual movement is Metal. It belongs to “Zheng Shang” (Correct Shang); the Metal Qi is balanced and is called “Shen Ping” (Examined Balance). The seven palaces—the collective term for the directions among the nine palaces—suffer no harm; the conquering Qi of Fire does not come, and the restoring Qi of Water no longer arrives. The Jia insects, which belong to Wood and correspond to the Liver, grow naturally, and the Qi of the Lung is peaceful. The reason is that although Yi is the gentler aspect of Metal movement, and although the You year is a Yin year, the You position is the western Metal position, and the Metal Qi mutually assists, thus attaining balanced Qi. The growing Qi—the Qi of Fire movement—does not injure the generating Qi—the Qi of Wood movement—and the killing Qi naturally returns to correctness. The number of clear transformation is four; it transforms according to the generative number, and at the time of correct transformation there are no other pathogenic Qi. The Yi-mao year differs from this.

If the year’s Metal movement is “Shao Shang” (Lesser Shang), that is, Metal Qi is insufficient, its image is called “Cong Ge” (Following Revolution, the Metal nature’s change and killing). At this time Fire Qi obtains the number two; Jun Fire—Lesser Yin Heart Fire—comes from its corresponding field, exercises its conquering Qi, and then summer heat arrives, the Jia insects suffer, and the Lung is diseased. When the victorious Qi is not timely, Water Qi remains long absent and does not move; after a period, its Qi again returns to balance. Why is this? In the third month, the Geng-chen month, Yi and Geng combine—the heavenly stems’ “Yi-Geng combination transforming into Metal”—and combine with the virtue of the heavenly stem; the Metal movement is Zheng Shang, and the Qi then becomes balanced, so that the killing Qi does not lose its correct command. The number of clear transformation is four, transforming according to the generative number; but the transformation of pathogenic Qi involves other pathogens.

In the Bing-xu year the annual movement is Water, belonging to “Tai Yu” (Greater Yu; Water movement in excess), and its image is called “Liu Yan” (Flowing and Overflowing). Water receives the firmness and intensity of Bing-xu; above Xu appears the image of Taiyang, and Water Qi is the same as cold Qi. Its Qi is adjacent to Fire; the growing Qi—the Qi of Fire movement—loses its governing command, so scorching heat is thereby reduced, and sudden severe cold appears; the storing Qi then becomes abundant. Its command brings freezing clouds and biting cold, and hail falls accordingly; feathered insects—birds belonging to Water—die because of it. The Qi of the viscera is in danger; after a long time it affects the Small Intestine. Many people suffer from vexing heat in the heart, dryness and palpitations, yin reversal with cold limbs, cold in the upper, lower, and middle, delirium, forgetfulness, and heart and chest pain. Cold Qi arrives early; the number of cold transformation is one; the six Qi are generated, and the two transformations proceed together, complying with the heavenly command; at the time of pathogenic transformation, the order of governing commands is lost. The changes in the Bing-chen year are the same as this.

Ding-Hai Year: Middle Wood Movement, Orthodox Jue

The climate of the Wood movement is mild and harmonious, called “Spreading Harmony” (Fuhe), meaning that Wood Qi (vital energy) unfolds smoothly and freely. Wood Qi does not harm the Three Palaces (referring to the positions belonging to three places and, broadly, to peace everywhere). The reason is that Ding belongs to Wood but is soft in nature; although Hai is a yin year, when it reaches the first month, the month of Ren-Yin, Ding combines with Ren, and the virtues of the Heavenly Stems correspond to each other, so this is a harmonious qi. When the movement-qi obtains the stem combination, Wood Qi can be complete; Metal cannot excessively control Wood, and Fire will not repeatedly cause harm. Wood also does not invade or damage the season governed by Earth, so the four seasons each attain their transformation; this is therefore called “orthodox transformation” (Zhenghua). Wind transformation is assigned to Three, taking the generative number of the Five Phases (the generative number of Wood is Three). The orthodox transformation of a Ding-Si year also proceeds according to this principle.

Wu-Zi Year: Middle Fire Movement, Great Zhi

When Fire Qi is in excess, it is called “Blazing Brightness” (Hexi), meaning scorching heat and bright light. It combines in virtue with the Shaoyin Sovereign Fire that governs above, and this is called “Heavenly Talisman” (Tianfu), a year in which celestial phenomena and movement-qi correspond. Fire governs the summer heat; when scorching heat is abundant and the summer command is excessive, its morbid changes are oppressive steaming, stifling heat, and fierce burning and scorching. Thus Heart Fire is in excess, and pathogenic heat invades the lungs and over time extends to the large intestine. Wood Qi (Jia is Wood; here it refers to the generative, upbearing qi of Wood) cannot be nourished; the qi of withering and killing also loses its normal measure, and the autumn command loses its authority. The transformation of summer heat belongs to the completing number (the completing number of Fire is Seven; here it refers to the number of transformation). The Wu-Wu year is called the “Taiyi Heavenly Talisman” (Taiyi Tianfu), that is, the convergence of three qi. Wu is Fire movement; above it is the Shaoyin Sovereign Fire; Wu belongs to the southern Fire position; the three combine in Fire virtue. Its changes are even more intense, and the transformations caused by pathogenic qi make the autumn command lose its normalcy.

Ji-Chou Year: Middle Earth Movement, Lesser Gong

Ji-Chou year is a middle Earth movement and belongs to the Lesser Gong tone (one of the five tones, corresponding to Earth). The text that follows is the same as the discussion under the Wu-Wu year; it can be understood according to the preceding passage.

Jichou year belongs to the Central Earth movement, governed by Shaogong (one of the five tones, belonging to Earth; here it denotes a movement phase in which Earth qi is on the weak side). Earth qi is insufficient, so calamity falls in the Central Palace—the center of the Five Palaces—which corresponds to the spleen in the human body. The spleen belongs to Earth, and its trigram corresponds to Kun. The governing qi of this year is the fourth qi. The so-called “Bao creatures” refer to a class of beings sheltered by Earth qi, and humans are included among them. Because Earth qi is insufficient, this year is named “Beijian.”

Earth governs the rain command, and damp transformation should originally be sufficient, but Earth qi is weak and depleted, so Wood qi comes to restrain it. Wood governs wind, and the wind command proceeds accordingly; this is called “wind transformation overcoming dampness.” Wind-Wood qi arrives already in the first qi, so it comes especially early. When wind-Wood is in command, this is the normal transformative generation of the Five Phases. The spleen becomes diseased, and after prolonged illness the disease is transmitted to the stomach; the Bao creatures therefore become weary and heavy, and the fourth qi is accordingly depleted. When Earth qi reaches its most endangered point, Metal qi then arrives. Metal governs dryness; after the dryness qi arrives, it in turn restrains Wood, so Wood qi declines, the liver becomes diseased, and the disease is then transmitted to the gallbladder. Earth qi is thus calmed, the spleen disease gradually heals, and the Bao creatures also find relief. In the ninth month, on Jiaxu, Ji Earth obtains Jia Wood and combines with it (a stem combination, in which the Heavenly Stems combine and transform into one); Earth qi returns to its position in the Central Palace. People call this “Yufeng” (rain-wind), indicating that the two qi transformations of dominance and retaliation are present at the same time.

Gengyin year belongs to the Central Metal movement. The Metal movement is governed by Zhengshang (one of the five tones, belonging to Metal). Metal qi receives a balanced and harmonious qi, and so it is named “Shenping.” The Yin year is yang, and Geng Metal should by nature be excessive; why then is it said to have balanced qi? This is because above, Shaoyang sovereign fire governs heaven (presiding over the climate of the first half of the year), and below it further restrains Metal qi. The celestial phenomena constrain one another, so the Metal movement cannot be excessive; thus, penalized for the exuberance of its qi, it displays a balanced condition. In this year Metal qi will also injure the liver, but only as a minor calamity. Hairy creatures (animals with hair) will be slightly troubled, and the spring command will be clear and somewhat dry. The number of dryness transformation is nine; calculated according to the completed number, pathogenic qi will not be overly abundant.

Gengshen year: Metal qi is excessive. It follows the Metal of Taishang and is named “Jiancheng,” because Shen Metal serves as assisting qi. Metal qi injures the liver and, after a long time, will also reach the gallbladder. The command of life-generating qi does not kill or cut; when Metal qi is excessive, dryness transformation proceeds according to the command.

Xinmao year: the central movement is the water movement, and among the five tones it belongs to “Lesser Yu” (Shaoyu). The qi of water is insufficient, so disasters fall in the first palace, the Kan position of the north. In the human body, water corresponds to the kidneys; insufficient water qi is called “Dry Stream” (Heliu), meaning the water source dries up and is exhausted. At this time earth qi comes to restrain water; water is controlled and injured, so excessive rain descends, called “rain transformation prevails.” By the fourth solar term, earth qi gains its season and becomes flourishing, and its suppression becomes even more severe.

The sky is dim, cloud qi is disordered, and rain falls frequently; the kidneys thereby become diseased, and over time the bladder is affected. Scaled creatures (fish and other aquatic animals) are trapped and suffer severe illness; winter instead turns warm, river water does not freeze, and water qi falls into peril. Next, wood qi in turn restrains earth, namely “wood comes to retaliate and restrain.” Wood is generated by water; wood carries out the wind command, called “wind transformation,” which echoes the earlier rain transformation. Great winds in turn suppress the rain. Earth corresponds to the spleen; the spleen is also harmed, and naked creatures (luochong: humans and other animals without feathers, hair, scales, or shells) meet disaster; earth qi also falls into danger.

In this way, earth qi gradually moderates; by the bingshen day of the seventh month, water qi returns to the normal Yu tone. Cold qi takes “one” as its transformation and follows the generative number. If pathogenic qi acts as transformation, it is called “losing the correct order.” The Xinyou year is the same.

Renchen year: the central movement is the wood movement, and among the five tones it belongs to “Greater Jiao” (Taijiao). Wood qi is in excess, called “arising.” The wind force is strong; great winds arise en masse, break trees, and uproot the myriad things, injuring spleen earth and over time affecting the stomach. Naked creatures cannot reproduce, and qi transformation is not smooth. The number of wind transformation is eight, following the completed number; if pathogenic qi acts as transformation, it is likewise called “losing the correct order.” The qi order of the Renxu year also follows this year.

Guisi year: the central movement is the fire movement, and among the five tones it belongs to “Zhengzhi” (Correct Zhi); fire obtains a harmonious qi. The subsequent sentences, such as “and reaching the stomach,” repeat the preceding text and have the same general meaning.

Gui-Si Year: This year belongs to the "central fire movement" (one of the Five Movements, indicating that fire qi governs the year). Fire qi receives a harmonious qi and is called "Shengping" (Ascending Peace). Although Gui-Si is a yin year and Gui is a soft stem, one explanation holds that Si is fire, so it is called "Sui Hui" (Year Convergence, a year when the Heavenly Stem and Earthly Branch meet); a second holds that water qi has not yet obtained its season to transform; a third holds that in the fifth month, the Wu-Wu month, Gui and Wu combine, and the stems and branches are in harmony, so it obtains balanced qi. Water cannot excessively restrain fire, nor will fire repeatedly cause harm; the fire command proceeds on time, and heat transformation follows its normal order. This is called "Yi Shi Zheng" (Correct According to the Season).

Gui-Hai Year: This year is "Shao Zhi" (Lesser Zhi; fire qi is insufficient). Disaster falls in the Li position of the south among the Nine Palaces (the Nine Palaces are the directions of the Luoshu; Li is the southern fire position). It corresponds to the human heart and to feathered creatures (birds). When fire qi is insufficient, it is called "Fuming" (Hidden Brightness). Hai belongs to water, unlike the Si year: when water obtains the power of the year's movement, it comes to restrain fire, and violent cold appears. When water qi is abundant, the common people suffer illness in the heart, and if prolonged it extends to the small intestine; feathered creatures also become ill. When the force of water is at its extreme, earth qi in turn restrains water; water is trapped, and the kidneys instead become ill, affecting scaly creatures (fish and other aquatic creatures). Only in the fifth month, the Wu-Wu month, does fire qi return to its normal manifestations, and its qi then becomes balanced. If this constant is violated, it is called "loss of governmental order."

This passage is a collation note at the end of juan 2 of the Suwen Liuqi Xuanzhu Miya, not the main scriptural text. The annotator lists the differences in wording among various manuscript copies and explains the basis for the corrections. It can be roughly divided into four categories.

First, correcting original characters according to context or manuscript copies: for example, the graph qi ("seven") originally read jiu ("nine"); the graph yi meaning "also" originally was the graph yi meaning "different"; bei ("low") originally was zao ("early"); jiu ji originally was huo nai; and shi ("lose") originally was fu ("man"). All were changed to the present characters on the basis of context or manuscript copies.

Second, manuscript variant readings: for example, pie is written lü in the manuscript; die is written meng; jiao is written jia; wei is written mao; zhi ("limb") is written zhi ("branch/support"); huan is written nai or yun; zheng ("correct") is written zheng ("government"); wei ("for") is written li; fu ("hide") is written fu ("return"); and wang ("forget") is written wang ("perish") or wang ("false"). Some notes also supply the manuscript's full sentence; for example, "yi shi shui ye" is given in the manuscript as "zi yi shi shui."

Third, terminological investigation: in the main text, "bei lan" is written "bei jian" in the manuscript. The annotator cites the Suwen Wuchang Zheng Dalun, "tu yue bei jian" ("Earth is called bei jian"), as evidence, and points out that later, at "ji chou zhong tu yun shao gong," there is also the sentence "qi ming bei jian" ("its name is bei jian"). He therefore suspects that lan is a mistake for jian.

Fourth, unresolved doubt: for example, after "tu: meng," the note says "yi yan" ("suspected interpolation"), indicating that the annotator suspects this character is a superfluous interpolation, but there is as yet no definitive conclusion.

The “si” in Sitian means “direct”; it refers to governing and serving Heaven’s “directness.” The left and right qi follow the qi of Sitian, are ranked after Sitian, and likewise serve Heaven’s “directness”; this is called Jianqi (intermediate qi). Jianqi arrives at its proper time according to the excess or deficiency of the root qi and alternately transforms and generates, and so it is called “intermediate qi.”

The relations between Jianqi and the heavenly command are manifold: some accord with the heavenly command, some do not; some transform and generate together with the heavenly command, while others overcome it and do not transform; some precede the heavenly command, some follow it; some come early, some late; some come early and leave early, some come late and leave late, some come early and leave late, some come late and leave early; some fear the heavenly command and do not come; some respond on the left but not on the right, some respond on the right but not on the left, some respond on both left and right, some respond on neither; some come from the due position of the south, some from the due position of the north. The heavenly command is therefore not uniform; although the annual movement can be determined in advance, one must still investigate it carefully and establish the guiding order, so that the heavenly command will certainly transform and generate.

The six qi of the heavenly origin—Jueyin, Shaoyin, Taiyin, Shaoyang, Yangming, and Taiyang (the ancients combined them with the heavenly stems and earthly branches to calculate changes in the year and season)—are such that Jueyin governs the periods of Si and Hai, Shaoyin those of Zi and Wu, Taiyin those of Chou and Wei, Shaoyang those of Yin and Shen, Yangming those of Mao and You, and Taiyang those of Chen and Xu. This is the pattern by which yin and yang alternate and circulate, fixing the order of the years; therefore it repeats without end and cycles ceaselessly.

Jueyin belongs to Wood (one of the six Qi and corresponding to the Wood phase), and its governing Qi is Wind. Its nature is warm; its De (Virtue/Power) lies in harmony and compliance. Its affliction lies in breaking, snapping, and injury from pulling; the Qi it overcomes causes the myriad things to break and fall; at times of reversal it becomes drifting and violently raging. Its transformation numbers are three and eight; its creatures are furry creatures; its corresponding zang organ is the liver. Its diseases are tremor of the hands and feet, dizziness and vertigo, and spasms and contractures of the sinews and vessels. Its color is green-blue, its flavor is sour, and its Qi and odor are restless and fierce. What it nourishes is the sinews; its signs manifest in the eyes; it corresponds to spring. Its corresponding star is Suixing (Jupiter); its stirring occurs in the left hypochondrium; its image is the Azure Dragon; its pulse image is wiry and long; its trigram is Zhen; its directions are Yin and Mao (the east). Its grain is cang grain (a green-blue grain), its fruit is the plum, its domestic creature is the parrot, the sign of its verification is falling, its calamity lies in the Three Palaces, its Shen (spirit) is the Hun (ethereal soul), and its fluid is tears. The years it governs are Si and Hai years; in yunqi calculations it pairs with Ding and Ren. (This passage is repeated once in the original with the same meaning.)

Shaoyin belongs to Sovereign Fire (the Qi of heart fire, one of the six Qi), and its governing Qi is Heat. Its nature is mild and warm; its De (Virtue/Power) lies in loving compassion. Its transformations manifest as oppressive steaming (muggy heat rising); the Qi it overcomes is Great Warmth (severe heat); the sign of its reversal is oppressive heat (muggy heat that does not disperse). Its transformation numbers are two and seven; its creatures are feathered creatures; its corresponding zang organ is the heart. Its disease is fright palpitations; its color is red, its flavor is bitter, and its Qi and odor are scorched. What it nourishes is the vessels; its signs manifest in the tongue; it corresponds to summer. Its corresponding star is Haohuang, which resembles Mars in form, is red, and is small in size; its stirring is in the heart region; its image is the Vermilion Bird; its pulse image is surging and large; its trigram is Li; its directions are Si and Wu (the south). Its grain is dan grain (a red grain), its fruit is the apricot, its domestic animal is the sheep, the sign of its verification is restless heat, its calamity is in the Nine Palaces, its mental-spirit manifestation is groaning, and its fluid is sweat. The years it governs are Zi and Wu years; in yunqi calculations it pairs with Wu and Gui.

It should be explained here that Shaoyin is called “Sovereign Fire” because its status is like that of a sovereign’s fire; however, it does not govern the Five Movements (the yearly rule of Wood, Fire, Earth, Metal, and Water), and therefore it is not included within the scope of “governing the Five Movements.”

Taiyin belongs to Earth and corresponds to the rainy season; its nature is damp, and its De is relaxed and gentle. Its transformations manifest as dust and dimness; the Qi it overcomes is continuous heavy rain, while its retaliation brings fine drizzle and snow pellets. Its number among the Five Phases is “five,” and the creature it generates is “bao” (referring to insects with shells or those that hibernate). It is stored internally in the spleen and is prone to illnesses such as stuffiness and fullness, belching, and jaundice. Its color is yellow, its flavor sweet, and its Qi fragrant; it nourishes the muscles, and its external manifestation is at the lips. It corresponds to late summer (the damp-heat period of late summer and early autumn). Its ruling star is Zhenxing (Saturn); its movement image is at the navel; its image is Gouchen (the name of a deity); its pulse image is relaxed and slow; its trigram is Kun; its positions are Chen, Xu, Chou, and Wei; and its grain is the “ling” recorded in the original text (the graph is uncertain and may be “ji,” millet). Its fruit is the jujube, its livestock the ox. When blue-green is seen, it is dark and unclear; calamity lies in the Fifth Palace (the central palace, i.e., the Earth position); its presiding Shen is “Yizhi” (the meaning of the characters is uncertain); its fluid is saliva; it governs Chou and Wei; and it combines with the Heavenly Stems Jia and Ji to transform into Earth.

Shaoyang belongs to ministerial fire and corresponds to summerheat; its nature is scorching hot, and its De is fierce. Its transformations are boiling; what it overcomes is smelting stone (blazing, burning stone), while its retaliation is flowing metal (metal melting and flowing). Its number among the Five Phases is “two-seven” (the completion number of Fire, fourteen), and the creature it generates is “he” (winged insects; the character is uncertain). It is stored internally in the pericardium (xinbao) and is prone to manic and epileptic illnesses. Its color is red, its flavor bitter, and its Qi scorched; it nourishes the blood vessels, and its external manifestation is at the tongue. It corresponds to summer. Its ruling star is Yinghuo (Mars); its movement image is at the Laogong acupoint in the center of the palm; its image is the Vermilion Bird; its pulse image is the hook (surging, slippery, and forceful); its trigram is Li; its positions are Si and Wu; its grain is dan (a red grain); its fruit is the apricot; and its livestock is the sheep. When blue-green is seen, it is restless and unsettled (the meaning of the character is uncertain); calamity lies in the Ninth Palace (the Li position, south); its presiding Shen is “Yixi” (the meaning of the characters is uncertain); its fluid is sweat; it governs Yin and Shen; and it combines with the Heavenly Stems Wu and Gui to transform into Fire.

Yangming Belongs to Metal: The Qi of Yangming governs the autumn season. Its climate is dry, its nature cold and congealing, its De clear and bright, its transformation austere and killing, the Qi it overcomes withering, and its retribution yangyun (flying and falling). Its transformation number is four-nine; the creatures associated with it are shell-bearing insects; its associated storage organ is the lung. In disease it often manifests as wheezing, cough, and sneezing. Its color is white, its flavor pungent, its odor fishy; it governs the nourishment of skin and hair, its external manifestation is the nose, and it corresponds to autumn. Its corresponding star is Taibai (Venus); it moves at the right hypochondrium; its image is the White Tiger; its pulse image is like hair (floating and astringent); its trigram is Dui; its direction is at Shen and You (west). The grain it governs is white rice, its fruit is the peach, its domestic animal is the horse; its meteorological manifestation is frost and dew; calamity and anomaly lie in the seventh palace; its governing spirit is the Po (corporeal soul); its fluid is nasal mucus; it has charge over Mao and You and combines with the heavenly stems Yi and Geng.

Taiyang Belongs to Water: The Qi of Taiyang governs the winter season. Its climate is cold, its nature freezing, its De piercingly cold, its transformation bitterly cold, the Qi it overcomes lufei (fine mist), and its retribution hail. Its transformation number is six; the creatures associated with it are scaly creatures; its associated storage organ is the kidney. In disease it mostly manifests as weijue (cold limbs and fainting). Its color is black, its flavor salty, its odor putrid and foul; it governs the nourishment of bones, its external manifestation is the ear, and it corresponds to winter. Its corresponding star is Chenxing (Mercury); it moves below the navel; its image is the Dark Warrior (Xuanwu); its pulse image is like stone; its trigram is Kan; its direction is at Hai and Zi (north). The grain it governs is black grain, its fruit is the chestnut, its domestic animal is the rabbit; its meteorological manifestation is frost and snow; calamity and anomaly lie in the first palace; its governing spirit is Jing and Zhi (essence and will); its fluid is saliva; it has charge over Chen and Xu and combines with the heavenly stems Bing and Xin. (The original passage contains repeated wording here; it has been merged according to meaning.)

Why Does Jueyin Govern Si and Hai? Jueyin is Jueyin Wood. Wood is born at Hai; therefore it directly governs Hai, and its corresponding transformation position is at Si. Although Mao is the sector of Wood’s proper position, that is the position corresponding to Yangming Metal. Jueyin follows the order of its generation and thus governs Hai.

Why Does Shaoyin Govern Zi and Wu? Shaoyin is Sovereign Fire. Sovereign Fire occupies the honored position, so it is precisely situated in the southern Li position; that is, its direct transformation is at Wu, and its corresponding transformation position is at Zi.

Taiyin governs the Chou and Wei branches because Taiyin is associated with Earth. Earth occupies the center and is lodged in the Kun trigram (one of the Bagua, located in the southwest, between Wei and Shen). Therefore Taiyin’s “zhenghua” (its primary governing-heaven correspondence) is at Wei, while its “duihua” (corresponding position) is at Chou.

Shaoyang governs the Yin and Shen branches because Shaoyang is associated with ministerial fire, which occupies a lower status than sovereign fire. The Wu position is originally where sovereign fire resides, but the arising of ministerial fire begins at Yin; therefore Shaoyang’s “zhengsi” (primary governance) is at Yin, and its “duihua” is at Shen.

Yangming is associated with Metal. You is the western position of Metal, so Yangming’s “zhengsi” is at You, and its “duihua” is at Mao.

Taiyang governs the Chen and Xu branches because Taiyang is associated with Water. Although Water is at the Zi position, Zi stands opposite Wu (where sovereign fire resides) and is the “duihua” position of sovereign fire. Water also returns into Earth: the six Wu (the six positions of the heavenly stem Wu) are located at the Heavenly Gate, namely Xu; the six Si (the six positions of the heavenly stem Si) are located at the Earthly Door, namely Chen. Therefore, in the function of Water’s return to Earth, its “zhengsi” is at Xu, and its “duihua” is at Chen.

The Five Phases each have two sets of numbers. The first set is the “generation numbers”: Water 1, Fire 2, Wood 3, Metal 4, and Earth 5. They represent the base numbers from which the myriad things first arise. The second set is the “completion numbers,” obtained by adding 5 to each generation number, giving Water 6, Fire 7, Wood 8, Metal 9, and Earth 10. They represent things taking form and tending toward completeness. Thus the scripture says that wind Wood corresponds to three and eight, heat Fire to two and seven, dry Metal to four and nine, cold Water to one and six, and Earth to five.

Earth has only a generation number and no completion number because Earth is prosperous throughout the four seasons and does not occupy the cardinal directions—east, south, west, and north. Therefore no separate completion number is established for it.

When the numbers are counted to ten, they turn back and return to five. This is because Heaven has nine palaces (referring to the nine positions of the Luoshu), so the count cannot reach ten; when it reaches nine, it returns.

It further produces direct transformation. On what basis is this explained? It is because generating numbers arise from the “root,” while completing numbers are formed from the “branch.” What, then, are the “branch” and the “root”? Direct transformation is the “root”; opposite transformation is the “branch.”

Jueyin directly governs Hai, with wind transformation three, which belongs to the “root” and is therefore a generating number; its opposite governance is at Si, with wind transformation eight, which belongs to the “branch” and is therefore a completing number. Shaoyin directly governs Wu, with heat transformation two, which belongs to the “root” and is therefore a generating number; its opposite governance is at Zi, with heat transformation seven, which belongs to the “branch” and is therefore a completing number. Taiyin directly governs Wei and oppositely governs Chou; both are rain transformation five. Wind transformation eight is the “branch,” hence a completing number. (The original text here contains repetition and errors; according to context, it should read: Taiyin directly governs Wei and oppositely governs Chou, both being rain transformation five; earth has no completing number, and therefore only the generating number is taken.) Shaoyang directly governs the Yin branch, with fire transformation two, which belongs to the “root” and is therefore a generating number; its opposite governance is at Shen, with fire transformation seven, which belongs to the “branch” and is therefore a completing number. Yangming directly governs You, with dryness transformation four, which belongs to the “root” and is therefore a generating number; its opposite governance is at Mao, with dryness transformation nine, which belongs to the “branch” and is therefore a completing number. Taiyang directly governs Xu, with cold transformation one, which belongs to the “root” and is therefore a generating number; its opposite governance is at Chen, with cold transformation six, which belongs to the “branch” and is therefore a completing number.

In sum, all that is “root” follows the generating numbers, and all that is “branch” follows the completing numbers. Direct governance is the actual force that governs the transformation of the current period; opposite governance is the empty position opposite it that governs the transformation on the opposite side.

Note: The six Qi—wind, heat, fire, dampness, dryness, and cold—each have direct governance and opposite governance, which stand opposite each other. “Root” refers to direct governance; “branch” refers to opposite governance. Generating and completing numbers are values the ancients used to calculate the Five Movements and Six Qi. Earth movement (Taiyin damp earth) has no completing number, so only the generating number is taken; this is also the reason for “earth has no completing number” in this passage.

This passage discusses how the directions of “left” and “right” are determined in Yunqi theory. The method takes the “Governing Heaven qi” (sitian zhi qi) as its reference.

Background: The ancients summarized the climatic changes of a year into six kinds of qi—Jueyin, Shaoyin, Taiyin, Shaoyang, Yangming, and Taiyang. Among these, the qi that governs the first half of the year (the heaven division) is called “Governing Heaven” (sitian); the “intermediate qi” (jianqi) mentioned in the scripture also refers to this qi.

The principle for determining left and right is to take the position of the Governing Heaven qi as the front; the front is left and the rear is right. The scripture gives examples according to the six qi one by one: when Jueyin governs heaven, the left is Shaoyin and the right is Taiyang; when Shaoyin governs heaven, the left is Taiyin and the right is Jueyin; when Taiyin governs heaven, the left is Shaoyang and the right is Shaoyin; when Shaoyang governs heaven, the left is Yangming and the right is Taiyin; when Yangming governs heaven, the left is Taiyang and the right is Shaoyang; when Taiyang governs heaven, the left is Jueyin and the right is Yangming.

The sentences following “Taiyin governs heaven” in the scripture repeat the preceding ones and agree in content. In the phrase “left Jue Tian,” “Jue Tian” should be an error for “Jueyin.”

Directions and “Zheng”: “North Zheng” and “South Zheng” refer to the directional configuration in which the Governing Heaven qi is situated. When North Zheng governs heaven, the left is west and the right is east; when South Zheng governs heaven, the left is east and the right is west (the character shu is dong, “east,” a graphic corruption).

Correspondence with the Five Movements: The four movements of Wood, Fire, Metal, and Water all belong to North Zheng governing heaven; only the Earth movement belongs to South Zheng governing heaven. The Five Movements refer to the five kinds of movement-qi—Wood, Fire, Earth, Metal, and Water—which respectively govern the climatic characteristics of a year.

Sitian (the qi governing the weather in the first half of the year), Zaiquan (the qi governing the earth qi in the second half of the year), and Yun (the qi governing each year’s Five Movements) all jointly govern the climatic changes of a year. Only the intermediate qi (jianqi, the method used to calculate the climate of each period) is different.

The left intermediate qi governs three periods—the first qi, second qi, and third qi—which belong respectively to Wood, Sovereign Fire, and Ministerial Fire, and correspond to the left. The right intermediate qi governs the fourth qi, fifth qi, and final qi, which belong respectively to Earth, Metal, and Water, and correspond to the right. Intermediate qi are generally arranged in this way.

But some intermediate qi arrive and some do not; why is this? For example, if Shaoyang Ministerial Fire is Sitian, then Yangming Metal should appear on the left. Metal fears fire, so Yangming Metal will not arrive. This is because the transforming qi of Ministerial Fire is in the celestial void above; only if it encounters a Water movement might it arrive slightly. Apart from this, the rest will all arrive.

If Shaoyin is Sitian, Taiyin Earth should appear on the left—that is, the left governs the first qi, second qi, and third qi. Taiyin Earth fears the Wood qi of the first qi, so it arrives relatively late. The reason is that only when the second qi comes does the Wood qi withdraw to its proper position, and only then does Taiyin Earth begin to arrive; therefore it comes late.

Now that this example has been given, the rest can be inferred by analogy.

Chapter on Observing Phenomena and Responding to the Heavenly Order

Further, the Jianqi (intermediate qi) on the left governs what comes first, while the Jianqi on the right governs what comes after; both coordinate with the Sitian qi (the qi presiding over heaven). The term “jizhi” (“immediate arrival”) means that this qi arrives on time; the order of prior and posterior follows another rule, which is seen later in the text.

If the Jianqi prevails over Sitian, this is “jizhi”; if Sitian prevails over the Jianqi, then the Jianqi cannot arrive, and whether it arrives or not depends on the seasonal order. One may also use the method of “zhengduihua” (“direct correspondence and transformation”): the left Jianqi moves through the chart according to Yang Dun; when calculating, it is coordinated with Sitian and arrives when it meets the Zhifu (the duty talisman deity that occupies the central palace in Nine Palaces calculations).

How can this be seen? For example: if in a zi year Shaoyin presides over heaven, then Taiyin is seen on the left. Taiyin belongs to Earth and governs the Five Palaces (Wugong). At this time, when the Jiazi day enters the fifth palace, this is “arrival.”

Again, if in a chou year Taiyin presides over heaven, then Shaoyang Xianghuo (Ministerial Fire) is seen on the left. Fire governs the ninth palace; at this time, when Jiazi rotates to chou and enters the Li Palace (the Shaogong within the Nine Palaces), this is “arrival.”

Another example: likewise in a chou year with Taiyin presiding over heaven, Shaoyang Xianghuo is seen on the left; Fire governs the ninth palace, and when Jiazi rotates to chou and enters the Li Palace, this is the arrival of Shaoyang Xianghuo. (This example duplicates the preceding one in the original and appears to be a scribal repetition.)

These two examples have been given; other situations can be inferred by analogy, but one should examine them carefully before applying them.

When the six qi rise and descend, each attains its proper position (the six qi are the six climatic influences: wind, heat, fire, dampness, dryness, and cold). At the solar terms, by observing astral phenomena one can determine whether the climatic influences will be flourishing or declining, favorable or contrary, auspicious or inauspicious. Such signs are manifested in changes in the shapes and movements of the five planets (Venus, Jupiter, Mercury, Mars, and Saturn), as well as in the movements of the sun and moon and in celestial phenomena; all are judged according to the omens corresponding to the controlling-heaven qi (the heavenly qi that governs the climate of the first half of the year).

Sometimes the climatic influence has arrived but the star is not seen; sometimes the climatic influence has not arrived but the star appears first. Sometimes stars lose their measure and depart from their proper positions, appearing ahead or behind; sometimes what should be large becomes small instead, or what should be dim turns bright and vigorous. Sometimes where one star should be seen, two are seen; sometimes the climatic influence is verified but the star does not respond, or the star should appear and yet is not seen. Sometimes the sun and moon lose their measure, being either excessively bright or dim; sometimes they appear at the same time as the climatic influence, or come near anomalous stars. Sometimes a star conjoins the moon, and another star’s qi comes to disturb it; sometimes it shares the same degree as the moon, or encroaches upon the moon’s horn (the edge of the moon). Sometimes two stars mutually overcome and punish each other, and one becomes smaller, or their rays shoot at each other. All these foretell auspiciousness or inauspiciousness: when above and below correspond and match, the responses are very clear, though the transformations are infinite. From this one can infer popular diseases, seasonal order, and future disasters and auspicious signs; this is the principle described in the Benji (Basic Annals).

For example, if Shaoyin Jun Fire controls heaven (Shaoyin Jun Fire is one of the six qi; it is the fire qi and corresponds to the heart), then the Genhuang star should be seen in the sky, bright and vigorous, indicating that Jun Fire is in heaven. If it is not seen, why is that? If it is not a year in which the water movement is excessive, then not seeing it is an inauspicious omen. If it is a year in which the water movement is excessive, then Jun Fire is not in heaven, and not seeing it is normal; if Jun Fire is on earth, then it should appear after the earth qi has taken charge, after the midpoint of the year. If neither of these two situations applies, then what should be seen is not seen, which is also an inauspicious omen.

If Genhuang appears together with the five planets, this means the ruler has lost the conduct of government. If Genhuang is beside Venus (Taibai), with Venus large and bright while Genhuang is dim and small, this is an omen of rebellion by military officers. Again, if Genhuang resembles Yinghuo (Mars) and is red, but small and not flashing, being originally red with low brightness, this also belongs to this omen. If it is near Mercury (Chenxing) or Jupiter (Suixing), there will surely be omens of sudden rebellion in the ministerial offices; if it is near Mars or Saturn (Zhenxing), it also indicates that ministers will not keep to the way of subjects.

Therefore, if the Five Planets (the five planets Metal, Wood, Water, Fire, and Earth) cannot compete in brightness with Genhuang (a star name whose exact referent is unknown), all such cases symbolize ministers failing to keep to their proper station and bear signs of usurpation. Furthermore, if two Genhuang appear, it is not because Yinghuo (Mars) is near. When the two stars are similar in size and brightness and hard to distinguish, it foretells that a ruler not yet born will emerge in this age.

Further, if Taibai (Venus) appears as two, identical in size and brightness, hard to distinguish, and close to each other, then one is Taibai and the other is the Gejia Star (a star governing weapons and war); its appearance foretells large-scale war.

Further, if Yinghuo appears as two, similar in size, hard to distinguish, close together but not leaving their original positions, then one is Yinghuo and the other is the Kangji Star; its appearance invariably brings severe drought, and only after the drought will the weather turn to rain.

If Chenxing (Mercury) appears as two, similar in size, close together but not leaving their positions, then one is Mercury and the other is called the Rilinze Star; its appearance foretells heavy rain. If the starlight scatters as if strewn about, it foretells heavy snow.

Further, if Suixing (Jupiter) appears as two, similar in both radiance and size, close together but not leaving their positions, then one is Jupiter and the other is called the Qiangkou Star; its appearance means that bandits will achieve great success, and this omen will be fulfilled half a year later.

Further, if Zhenxing (Saturn) appears as two, with extremely similar radiance, close together but not leaving their positions, then one is Saturn and the other is called the Linyu Star; its appearance invariably means a neighboring state will invade the border, to be fulfilled two years later.

All the above are inauspicious omens that appear when the Six Qi (the ancients correlated the six climatic qi of wind, cold, heat, dampness, dryness, and fire with celestial phenomena) assist one another.

Another question: Taibai assumes a form resembling the Laoren Star (the Southern Pole Laoren Star, regarded by the ancients as the star governing longevity)—what is the reason for this?

The ancients correlated the Five Phases with the astral phenomena in the heavens, observing the appearance and changes of stars in order to infer auspicious and inauspicious events in the human world.

In years governed by Venus (the Metal Star), if it appears in the north, it is mostly visible in autumn. Its form resembles the Taibai Star (that is, Venus), but it does not come close to Taibai; instead, it remains rather far from it. At this time, autumn will bring cold decrees, yet the harsh, killing governance will not be carried out; this is a sign that the state will long endure.

In years governed by Jupiter (the Wood Star), if the Jing Star (an auspicious star) appears in the east, about the size of a half-moon, bright and radiant, it foretells the coming of a wise ruler.

In years governed by Mercury (the Water Star), if the Xianshi Star (Star of Worthies) appears, shaped like the Chen Star (that is, Mercury), emitting a blue-white light without rays or horns, slightly smaller than Chen and rather far from it, this indicates that a worthy man is living in seclusion in the countryside and does not wish to make his name known.

In years governed by Mars (the Fire Star), if the Wenli Star appears—four stars above and two below, with the lower two like the body of the Dipper’s handle, extremely small and reddish—it foretells a great epidemic in the world, with more than half the people dying. On encountering this asterism, one need only use medicine to induce vomiting on the day of the spring equinox; after vomiting, one will not contract the disease.

Further, in years governed by Mars, if the Tianyu Star appears—one large and three small, often with yellowish-red cloud qi clinging to it—when this star appears, epidemics throughout the world will spread from person to person. Before the spring equinox, one should use medicine to induce sweating, three times in succession, and the pathogenic qi will then be resolved. At the same time, one should warm and supplement the lower burner and guide and dredge the upper burner, so that the illness does not rapidly worsen.

In years governed by Jupiter, if the Maotou Star (that is, a comet) appears, with a large head and conspicuous rays, its light trailing very long, this star must not be allowed to scatter and fall. Once it scatters and falls, within three years it will transform into locusts, spreading throughout the world and devouring the fields.

In years governed by Venus, when Taibai is close to the Corpse Star, the Corpse Star resembles the Zong Star but is smaller; in its dimness white qi clings to it. This is the qi of latent corpses, which presides over the killing of a million people and bloodshed for a thousand li.

Yinghuo (that is, Mars) must not approach the Corpse Star. If the two are close, the dead will mostly be left exposed in the open fields, with no one to collect them.

In years governed by Saturn (the Earth Star), whether in the heavens or in the Zaiquan position (the ancients correlated the Five Phases above and below and called this “Zaiquan”), if the Jiase Star (the star governing agricultural harvest) appears—it resembles Saturn but is smaller, and its orbital measure differs from Saturn’s—when this star appears, the five grains will be abundant throughout the world.

Again, in a year when Saturn is in its course, a great star appears in the south. It is large, yellow-white, and its radiance flickers; it is called the “Zhanghuang Star.” After appearing for several nights, it sometimes emits a sound and falls; after falling, it transforms into red qi, then turns yellow and disperses. The next day, with no wind or clouds in the sky, the sky turns yellow and the sun is dim and lusterless. This is called the “Heavenly Stagnation Qi”; it causes great epidemics under heaven, making families extinct and causing all to die. When this sign appears, one may treat with emetic or diaphoretic methods, and illness will not occur. If someone has already contracted the disease, one should use emetic or purgative methods, and must not use warm-tonifying medicines.

Again, in a year when Mars is in its course, it is normal for the moon to be red when it first rises. If by the Wu and Wei hours (about 11:00 to 17:00) the red color has not faded, this portends great drought. Also, if Mars approaches the two horns of the moon (the moon’s horns refer to the two ends of a crescent moon), it portends drought; if Mercury trespasses on the moon’s horns, it portends heavy rain. Also, during the day, after the sun has risen in the Chen and Si hours (about 7:00 to 11:00), if the sky is cloudless yet dim, it portends disaster for the ruler; at the full moon (the fifteenth day of the lunar month), if the moon is red and dim, it portends disaster for the empress and consorts. Also, if Venus (Taibai) suddenly turns red, there will be great wind the next day. Also, if among the Northern Dipper there is black qi rushing south across the Milky Way and reaching directly to the Southern Winnowing Basket (one of the Twenty-Eight Mansions), it portends heavy rain.

Again, in a year when Venus is in its course, a great star appears in the north, large and radiating light in all directions, with a small star beneath it; near the Well Mansion (one of the Twenty-Eight Mansions) there is a faint white qi. It is called a “comet.” Seeing this sign portends military rebellion and the calamity of arms.

Again, when Jupiter (the Year Star) loses its normal measure, this is the year of its northward movement, and it moves near the Northern Dipper. If it wavers back and forth around “Xuanqiang” (the original character form is blurred; it refers to a certain star position near the Northern Dipper), it portends that within twelve years the state will be broken and destroyed and the common people will suffer disaster; it is an omen of victory and defeat becoming manifest in military affairs.

Again, at the fourth watch of the night (about 1:00 to 3:00), a scene resembling sunrise appears in the east; red qi rises high and spreads throughout the east. After the qi disperses, two great stars appear; they remain visible until dawn and sunrise and disappear at the end of the Chen hour. It is called the “Jing Star” (Contending Star). Seeing this sign portends disaster for the state, and the common people’s farming will be damaged and they will lose their livelihoods.

This passage uses abnormalities in the movements of the five planets (Venus, Jupiter, Mercury, Mars, and Saturn—the planets other than the sun and moon) to infer auspicious and inauspicious omens of warfare and disease among humans, and, combining these with the Five Movements and Six Qi (the movements of the Five Phases [Wood, Fire, Earth, Metal, Water] and the qi governing the heavens), sets out principles for treatment and medicinal use.

Astrological Observations

Taibai (Venus): In yang years it appears in the east at dawn and is called Qiming (the morning star); in yin years it appears in the west at dusk and is called Taibai (the evening star). If it rises and sets out of season, it portends military upheaval and political disorder.

White qi in the east: When white qi appears in the east at sunrise, shaped like an overturned boat, it portends large-scale slaughter, a poor harvest, and illness among the people.

Cloud qi at dusk: After sunset (xiabu, around the shen hour, late afternoon), if there is dim, pale, not yet black cloud qi in the sky, about to scatter but not scattering, and it then takes the shape of dragons and tigers or geese and wild geese, it foretells treacherous ministers disrupting government and plotting rebellion.

Stars seen by day: Whenever stars are visible in daylight, it indicates disloyalty among ministers and subjects. Abnormal movements of the five planets all foretell good or ill fortune.

Correspondence between the Five Movements and the Five Planets

In years of wood movement and wood governing the heavens, Suixing (Jupiter) should be bright. If wood qi is insufficient and metal qi instead prevails, Taibai (Venus) will appear large and bright. If Venus and Jupiter are at the same degree and Jupiter grows small, then when the two are very close, after seven years the people of the world will suffer illness, mostly wind and dryness patterns; treatment should chiefly use bitter-hot medicines, with sour-neutral medicines as auxiliary.

In years of fire movement and fire governing the heavens, fire obtains Tianfu (Heavenly Talisman; the movement and the governing-heaven qi coincide), yet water qi instead prevails. Yinghuo (Mars) should be large, but if Chenxing (Mercury) is seen at the same degree, Mars becomes extremely small. After three years the people of the world will suffer illness, mostly cold-heat patterns; treatment should chiefly use sweet-warm medicines, with bitter-hot medicines as auxiliary.

In years of earth movement and earth governing the heavens, earth obtains Tianfu, and wood qi prevails. Zhenxing (Saturn) should be large, but instead Suixing is seen; when the two stars are at the same degree and Saturn becomes extremely small, and Jupiter’s radiance draws near, after eight years the people will suffer illness, mostly wind-damp; treatment should chiefly use acrid-warm medicines, with sweet-warm medicines as auxiliary. (The original text reads “xin dong” [acrid-freezing], which should be “xin wen” [acrid-warm].)

In years of metal movement and metal governing the heavens, metal qi is insufficient and fire qi comes to prevail. Taibai should be large, but instead Yinghuo is seen at the same degree; afterward the people will suffer illness, mostly wind-damp, and treatment should chiefly use acrid-warm medicines, with sweet-warm as auxiliary.

In years when the Metal movement prevails and Metal governs heaven, Metal Qi is insufficient, and Fire Qi comes to restrain Metal. At such times Venus should appear large and bright, yet instead Mars is seen at the same degree—that is, having moved to the same position. If Venus appears very small while Mars’s radiance presses extremely close upon it, then after six years the people throughout the world will fall ill. The symptoms will mostly be mental vexation and dry heat; they should be treated with salty and cold medicines, supported by pungent and warm medicines.

In years when the Water movement prevails and Water governs heaven, Water Qi is insufficient, and Earth Qi encroaches. Mercury should appear large, yet instead Saturn is seen at the same degree. If Mercury appears very small and Saturn’s radiance is close to it, then after six years the people throughout the world will fall ill. The symptoms will mostly be alternating cold and heat; they should be treated with sour and neutral medicines, supported by salty and cold medicines.

The so-called “year of illness” is calculated by adding together the generative numbers of the Five Phases. Wood is restrained by Metal: Wood’s three plus Metal’s four totals seven, so illness breaks out after seven years. The illness is wind-dryness, belonging to the Metal and Wood patterns; one should first restrain Metal’s excess and then supplement Wood’s insufficiency. Fire is restrained by Water: Water’s one plus Fire’s two totals three, so illness breaks out after three years. The illness is cold and heat, belonging to the Water and Fire patterns; one should first restrain Water’s excess and then supplement Fire’s insufficiency. Earth is restrained by Wood: Wood’s three plus Earth’s five totals eight, so illness breaks out after eight years. The illness is wind-dampness, belonging to the Wood and Earth patterns; one should first restrain Wood’s excess and then supplement Earth’s insufficiency. Metal is restrained by Fire: Fire’s two plus Metal’s four totals six, so illness breaks out after six years. The illness is vexation and dryness, belonging to the Fire and Metal patterns; one should first restrain Fire’s excess and then supplement Metal’s insufficiency. Water is restrained by Earth: Water’s one plus Earth’s five totals six, so illness breaks out after six years. The illness is cold-dampness, belonging to the Water and Earth patterns; one should first restrain Earth’s excess and then supplement Water’s insufficiency.

In all “prevailing and retaliating” years—where prevailing means restraint and retaliating means counterattack—if the astral phenomena are not at the same degree and the stars do not restrain one another, these disease patterns will not appear; if there is only prevailing and retaliating but the astral phenomena do not occult one another, this calamity will not occur either.

The sun is the guiding principle of brightness, the essence of all yang, and the symbol of all nobility. When the sun is large and moves in brightness, the world is at peace; if white light appears on the sun, it indicates that yang Qi has lost its constant virtue.

When the sun is dim and without light, yang Qi has suffered injury. When the sun’s rays are dazzling, it portends disease within the state. If the sun has risen about one pole-length high and still gives no light, hanging high with no clouds in the sky, the common people will fall ill. If the sun has not yet set in the west and is still dim at about two pole-lengths above the ground, it portends that someone will die. If the sun is still not bright after noon, the ruler’s way of governance is deficient, and the people will lose their livelihood. When two “feet”—light pillars beside the sun—appear, rival heroes will rise together. When red “feet” appear beside the sun, the state will suffer urgent attack. When rays hang down beside the sun like “fangs,” it foretells foreign invasion and the outbreak of war. When “double ears”—halos on both sides of the sun—appear beside the sun, it foretells that the Son of Heaven will gain land. Yellow Qi encircling the sun indicates that the governing ministers are loyal at heart. If in daytime the sun is dim and unclear, and if it does not appear, there will be a great flood. If at midday in daytime it is dark and without light, this means yin Qi is excessive and foretells that ministers will subdue the ruler. If the sun has black rays and they do not withdraw within sixty days, they will harm the five grains, and there will be a great flood. When six “ears” appear beside the sun, the state will be lost within sixty days. When red Qi beside the sun is like a cap or crown, and beside the ears there is a shape as though something is being held, it foretells military disaster, and great winds will blow and torrential rain will fall. In spring, when four “ears” appear beside the sun, the Son of Heaven will have descendants, fulfilled within three years. When Qi like a fierce tiger touches the sun, it foretells that generals will rebel. When the form of an Azure Dragon guards the sun, subordinates have a conspiracy. When azure Qi appears above and below the sun, it favors sending out troops. When azure and red Qi obscure the sun, there will certainly be a great war. When red Qi beside the sun is like a fierce tiger, ten thousand people will die. When the sun loses its normal color and red Qi as large as stars, leaping and flashing, appears within the sun, it portends danger to the sovereign. When Qi about two chi wide appears on the western side of the sun, that state will have troubles, and military chaos will arise. When black Qi above the sun is like a reclining dragon, there will certainly be great wind. On the winter solstice, if cloud Qi meets and escorts the sun at sunrise or sunset, the people will contract epidemic disease that year. The colors of cloud Qi each have their correspondences: red governs drought, white governs war, yellow governs epidemic, black governs great flood, and azure governs great wind. When there are twofold yellow halos around the sun, wind and rain will be favorable, crops will be abundant, and prices will be low. When there is a white halo around the sun, within ninety days there will be violent rebel troops, and in that year there will be many sudden illnesses and epidemics.

Solar Halos and Astrological Omens

The ancients believed that a halo appearing around the sun—a solar halo—was a sign of the state’s good or ill fortune. A white solar halo portended sudden warfare within ninety days, frequent outbreaks of disease during the year, and many illnesses among people of high status. If a blue-green solar halo had three layers, it indicated that the country would experience much wind and rain; within ninety days the empress and consorts would meet disaster, and anomalous weather would occur, such as thunder in winter and snow in summer. If a red solar halo had two layers, disaster would fall upon the common people on the ground; the place concerned would suffer a locust plague, drought within two hundred days, high grain prices, an increase in bandits and thieves, and disorder caused by small bands of remnant soldiers.

A solar halo with four layers meant there would be fighting on the borders in all four directions, which would stop only after a year. A half-circle solar halo shaped like a tripod lid foretold that a state seeking a marriage alliance would obtain its wish. A solar halo with three layers foretold that the feudal lords would rebel. A solar halo with five layers foretold famine that year and high prices for the five grains. A solar halo with ten layers foretold the fall of the realm, and the land would bear no crops for five years.

A falling meteor that transformed into different substances also had its own meaning: if it turned into earth, there would be a great famine; into sand, military defeat and the fall of the state; into metal, a great war would occur; into stone, the people where it landed would suffer disaster.

When a white rainbow appeared beneath the rainbow halo formed by the scattering of Zhenxing (Saturn), it mainly portended bloodshed. A white rainbow piercing the sun foretold the rebellion of close ministers. If a white rainbow arose in the east during summer, the price of wheat would be high.

Where a white rainbow appears, someone in that state will be killed. If a white rainbow encircles a city but cannot close into a full circle, one may attack from the direction in which it lies and win. When a rainbow and its secondary rainbow appear in the west, the disasters of that year will mostly fall upon women. When a rainbow coils above a city, there will be bloodshed beneath it. When a red rainbow descends from the sky and points straight at a place, mourning and chaos will occur there. When a rainbow is like a bent snake, people will fall ill wherever the snake’s head points. When a rainbow and the sun appear together in the east, there will be an unlucky year wherever they are seen. When a rainbow appears to the left of the sun and does not disperse for a long time, the household that sees it will suffer disaster.

Below Venus (Taibai) there is white Qi, portending large-scale war. Below Jupiter (Suixing) there is blue-green Qi, portending great wind. Below Saturn (Zhenxing) there is yellow Qi, portending great plague. Below Mercury (Chenxing) there is black Qi, portending great flood. Below Mars (Yinghuo) there is red Qi, portending great drought.

A halo forms around the moon; if there is a star within the halo, it portends great wind. Behind the moon there is black Qi, portending heavy rain; below it there is blue-green Qi, portending great wind. Beside the moon there is an image like a small moon suspended above it; there will be disputes within the state. If the moon’s halo has two rings, it portends wind and rain; if four rings, it portends that the gates of the four directions will be lost, the state will be in turmoil, and decrees will be improper. Beside the halo there is a cloud shaped like a hand; the people will suffer disaster. Beneath the moon there appears a large three-legged shape; ten thousand people will die. When the moon ought to be full but is not, and white clouds follow on four sides, disaster will befall the ruler’s queen and consorts. When there is a large star beside the two horns of the moon, the people will suffer disaster. When there is a large star behind the moon and many small stars below it, it portends hail. Black Qi emerges from within the moon and afterward turns red; on the third day there will be a black wind. When white Qi appears within the moon, it portends heavy snow.

Where Venus halts in its course, if its light is pointed above and broad below, if its advance and retreat accord with rule, and if it appears on schedule, the realm will flourish. When Venus is high, small, and bright, bright without scattering its rays, it portends peace throughout the realm. When Venus is large and its rays shoot in all directions, it portends military affairs. When Venus enters the moon and the star’s color is distinct, ministers harbor intentions against the ruler. When Venus obscures the moon like a lunar eclipse, loyal ministers will be killed. When Venus appears in the west and the moon in the north, the state’s military power will be strong; when the star is south of the moon, the troops of the Central Plains will win in the south. When Venus and the moon draw close to each other—this passage is badly corrupted, but the general meaning is that there will be distress. When Venus is north of Saturn, territory will be lost and the state destroyed. When Venus is in the west, high and bright and visible early, it portends strong military power. When Venus is in the east and remains visible after the sun has risen, it portends war. When Venus is not visible at the time it should appear, it portends misfortune.

When there are many stars beside the moon and a halo encircles the moon for one full circuit, it portends victory for the state. When purple Qi encircles the moon, the queen and consorts are virtuous. When the moon is full and bright, bright and large, standing fixed and motionless, the queen and consorts are virtuous. When the moon is full yet dim and without light, the queen and consorts will suffer disaster. When the sun has already risen but the moon is still bright, the ruler lacks virtue.

End-of-Volume Collation Notes and the Title of Volume Four

The first half of this passage consists of collation notes to juan 3 of the Suwen Liuqi Xuanzhu Miyu, noting item by item the variant readings of individual entries in the manuscript copy. For example, for “you” (worry), the manuscript reads “bian” (change); for “yi” (sigh), the manuscript reads “yi” (intention); for “Yixi,” the manuscript reads “Yiyu,” with a small-character note appended: “make it Yixi.” These notes show that the transmitted editions are not uniform in certain individual characters and words, and the collator sets the different forms side by side for readers to compare and choose among.

The second half is the beginning of juan 4: after the book title, the author is identified as “Qixuanzi” (that is, Wang Bing of the Tang, commentator on the Suwen), and the chapter title of this juan is “Tianyun Jialin Ji Pian.” “Tianyun” refers to the rhythms of the movement of heaven and earth; “jialin” refers to the influence of the Qi of heavenly movement upon the myriad things on earth; “ji” means ordering or sequence. The general meaning of this chapter title is to discuss the derivational patterns of heavenly movement and the Qi that arrives and governs.

Jiazi Year: In the first half of the year, the governing qi is Shaoyin Junhuo (Lesser Yin sovereign fire) in the controlling-heaven position (sitian, meaning the qi that governs the upper heavens). Fire-heat qi occupies the upper position; its transformative momentum is grand but insubstantial, and after the fire qi prevails there will be recurrence. The movement-qi belongs to Earth and is compatible with fire, because fire can generate Earth. The heat qi’s transformation reaches the seventh, counted according to the number of the biao qi (manifest qi). Below, it borders on the lung qi; above, white qi is carried out in heaven. This belongs to the victory of growth qi, and great heat prevails. The people mostly suffer from asthma and cough, chills and fever, sneezing, and nasal congestion; the disease root lies in the lungs, and shelled insects (hard-shelled insects) bring calamity. When fire qi reaches its extreme, water qi comes to retaliate; the qi of recurrence arrives, heart disease occurs, and feathered creatures will also breed. The seasonal heat turns instead to cold; Chenxing (Mercury) abnormally grows larger, and the light in the Gen direction is dim. (The characters “Ling” and “Genhuang” in the original text are suspected to be scribal errors; the rendering here is inferred from the sense.)

Jiawu Year: This is likewise Shaoyin Junhuo controlling heaven. Fire-heat qi occupies the upper position； its transformative momentum is grand and solid, and after the fire qi prevails there is no further recurrence. The heat qi’s transformation reaches the second, counted by the generative number of the ben qi (root qi). Growth qi is vigorous, and great heat prevails; lung qi rises, white qi is carried out in heaven, lung disease occurs, and shelled insects bring calamity. The people mostly suffer from heat diseases; treatment should use salty-cold substances, taking the nature and flavor of water, to suppress the victorious momentum of fire-heat. Avoid bitter and hot foods, which would aid fire qi; this is the practice of supporting the king of fire qi. In the sky, the Gen direction appears bright and flourishing; this is a sign that Taibai (Venus) has lost its luster.

Yichou Year: In the first half of the year, the governing qi is the Earth movement, with Taiyin Earth controlling heaven. This year’s transformative momentum is grand but not solid; after victory there is recurrence. It belongs to the Metal movement being generated by heavenly Earth; rain transformation ranks fifth. Below, kidney qi is weak; black qi is carried out in heaven. This is the victory of transformation qi: dampness greatly flourishes, the kidneys are affected, and over time the bladder is involved; scaly creatures (fish and other scaled things) suffer the calamity of premature death. The people mostly suffer from impotence (yin flaccidity with inability to rise), a great decline of original qi with periodic recurrences, lumbar pain, and difficulty moving. When wood qi reaches its extreme, it in turn retaliates: strong winds repeatedly arise, and grasses and trees die prematurely. The people mostly suffer from spleen-stomach diseases; naked creatures (humans and other hairless creatures) bring calamity; Suixing (Jupiter) appears abnormally, and Zhenxing (Saturn) is again dim.

In the Yiwei year, during the first half of the year, Earth movement (Zhenggong) governs, and Taiyin Earth controls the heavens. Damp qi spreads above; the qi of normal transformation is abundant and replete. After prevailing over its own position, it cannot return, and the number of rain transformation is five. Damp qi descends and affects the kidneys; the kidneys become diseased and, over time, the bladder is involved, while scaly creatures, insects, and fish suffer calamity. When rain and dampness are excessive, the common people will suffer wei-jue (flaccidity of the limbs and reversal cold of the hands and feet), coldness of the channels and vessels, yin flaccidity, and bodily weakness. For treatment, one should use medicinals that are salty in flavor and neutral in nature, and use medicinals of Wood flavor and Wood nature to suppress the excess of Earth damp. Saturn (Zhenxing) appears in the great position, while Mercury (Chenxing) loses its luster.

In the Bingyin year, during the first half of the year, Fire movement (Zhengzhi) governs, and Shaoyang ministerial fire controls the heavens. The qi of normal transformation is abundant and replete; it prevails but does not return. The number of heat transformation is two, derived from the root’s generating number; it is the abundance of fire qi’s growth and nourishment. Fire qi descends and affects the lungs; the lungs become diseased and, over time, the large intestine is involved, while armored insects suffer calamity. The common people contract heat diseases; heat qi rises upward, and all experience restlessness, distension and fullness, and oppressive steaming heat. For treatment, one should use salty-cold flavors and take the Water flavor and Water nature to subdue the excess of fire-heat; avoid bitter-hot foods so as not to strengthen the fire. Mars (Yinghuo) is prominent in the great position, while Venus (Taibai) instead becomes smaller.

In the Bingshen year, during the first half of the year, Fire movement still governs, and Shaoyang ministerial fire controls the heavens. Heat qi circulates above; the qi of opposing transformation is abundant but not replete; it prevails and can return. The number of heat transformation is seven, derived from the branch’s completing number. Heat qi descends and affects lung qi; above, the white qi of autumn Metal responds to Heaven in support. Summerheat qi circulates during the autumn season, and the qi of gathering and astringency cannot be carried out on time. The lungs become diseased, and armored insects therefore die prematurely. The common people suffer heat with cough and panting. If the victory is too deep, water qi comes back to overcome in turn; the cold command arrives early; feathered creatures (birds) instead suffer, and the common people experience cold and heat together in the heart. When the lungs obtain the Water movement and are assisted by Shen Metal, the severity of the illness is halved. Mercury (Chenxing) instead appears, while Mars (Yinghuo) instead becomes dim.

Dingmao Year: In the first half of the year, the Shang tone (belonging to Metal) predominates, and Yangming Dryness-Metal governs the weather of the first half of the year (sitian, the heavenly qi that governs the climate of the first half). Dryness qi prevails above. Although the opposing transformation (a change generated in opposition to the governing qi) flourishes, it is not sufficiently substantial; after being restrained, there will be a counterattack (shengfu, meaning that after one qi restrains another, the restrained qi strikes back). Below, this affects the liver, causing harm from furry creatures and the like. Yet none of this came to pass; why? Ding years belong to the Wood movement, and Mao Wood assists from the side. The first month is Renyin; Ding and Ren combine, obtaining the strength of the heavenly stems, and this is also called “year convergence” (the annual movement meeting the earthly branch). Thus it becomes balanced qi, and even the Yangming Dryness-Metal above cannot cause disaster. The actual transformation (the concrete transforming qi) takes nine, and according to the marker qi (the qi governing heaven), it takes the completed number. Venus (Taibai) is bright and flourishing.

Dingyou Year: In the first half of the year, Yangming Dryness-Metal likewise governs heaven, and dryness qi prevails above. The proper transformation (the transformation of the governing qi) is both flourishing and substantial; after the prevailing qi, there is no further counterattack. The dryness transformation takes four, and according to the original qi, it takes the generative number. You belongs to Metal, and this is called “same-heaven tally” (the governing heaven and the year branch belong to the same qi). Below, it affects liver qi; above, green qi receives and serves the heavenly Dao, and bleak, chilly qi arrives in season. Wood is felled and grasses wither. The common people often suffer from hypochondriac pain, red eyes, tremors of the hands and feet, and weakness of the sinews and bones, so that they cannot stand for long. Treatment should use bitter and hot-natured medicines, employing fire flavor and fire nature to subdue illnesses caused by Metal qi. They should not take pungent or cold-cool substances, lest these strengthen the prevailing force of Metal qi. At this time Venus is very bright, while Jupiter (Suixing) becomes faint.

Wuchen Year: In the first half of the year, the Yu tone (belonging to Water) predominates, and Taiyang Cold-Water governs heaven; cold qi prevails above. The opposing transformation flourishes but is insubstantial, and after prevailing there is a counterattack. The cold transformation takes six, and according to the marker qi, it takes the completed number. Below, it affects the heart; red qi rises from below in response, and water-cold contends with fire qi. The common people often suffer from heart illness, and feathered creatures (birds) cause harm. When the prevailing qi is excessive, rain-earth qi comes again to counterattack; kidney qi instead becomes diseased, and scaly creatures (fish) also cause harm. Mercury (Chenxing) instead becomes dim, while Saturn (Zhenxing) turns bright. Earth qi in turn controls and prevails, so heart illness is thereby reduced by half.

Wuxu year: The host movement is Yu (Water), and Taiyang Cold Water qi governs the heavenly timing. The qi of normal transformation is abundant and substantive; after it restrains and overcomes, there is no further reversal. The transformation number of Cold qi is one, derived from the generating number of the root qi. Treatment should use sweet-warm medicines, because sweet-warm corresponds to the nature and flavor of Spleen Earth. Avoid salty-cold foods, which would assist Water qi in restraining and overcoming. In celestial phenomena, Chenxing (Mercury) is bright and strong, while Yinghuo (Mars) loses its luster. Its climatic pattern is the same as before, except that it no longer recurs.

Jisi year: The host movement is Jue (Wood), and Jueyin Wind-Wood qi governs the heavens; wind qi moves in the heavens. The qi of opposing transformation is abundant but not substantive; after it restrains and overcomes, reversal occurs again. The transformation number of Wind qi is eight, derived from the completing number of the branch qi. Wind qi descends upon Spleen Earth, so the Earth qi above becomes abundant, and insects therefore suffer premature death. (In the original text this passage is repeated once; from “yellow wind moves in the heavens” through “descends upon Spleen qi,” several sentences are exactly the same.) Yellow qi rises, the color of Water turns green, and Earth qi undergoes transformation. In the human body there will be weight loss, muscle wasting, reduced food intake, and abnormal taste; wind qi lifts high into the Great Void, clouds and things sway, the eyes rotate, and there is ringing in the ears. If the overcoming qi is excessive, Metal qi comes to retaliate and restrain; dry qi follows and arrives, white dust rises, Spleen Earth qi is preserved, insects become quiet, Taibai (Venus) instead becomes visible, and Suixing (Jupiter) becomes smaller.

Jihai year: The host movement is Jue (Wood), still governed by Jueyin Wind-Wood qi in the heavens; wind moves in the heavens. The qi of normal transformation is abundant and substantive; after it restrains and overcomes, there is no further reversal. The transformation number of Wind qi is three, derived from the generating number of the root qi. Among the people, wind diseases are common, and the pathogenic qi moves in the upper body. Treatment should use acrid-warm medicines, which correspond to the nature and flavor of Metal. Avoid sour and harmonizing foods, which would assist Wood qi in restraining and overcoming. In celestial phenomena, Suixing (Jupiter) is bright and high, while Zhenxing (Saturn) is dim and hidden.

Gengwu year: The host movement is Zhi (Fire), and Shaoyin Jun Fire governs the heavens; heat qi moves in the heavens. The qi of normal transformation is abundant and substantive; after it restrains and overcomes, there is no further reversal. The transformation number of Heat qi is two, derived from the generating number of the root qi. The Wu branch belongs to southern Fire and is also the same as Shaoyin Jun Fire; this is called “Tongtianfu” (when the qi governing the heavens is the same as the qi of the year branch). Heat qi descends upon Lung Metal; the white qi above (the qi of autumn Metal) responds by ascending; shelled insects cause calamity; where Metal qi is seen, plants and trees are used as signs (the original character is difficult to determine). Symptoms include wheezing, vomiting, alternating cold and heat, sneezing, and nasal congestion. The qi of Great Heat prevails; heavenly qi restrains and overcomes the movement qi; the movement qi is excessively strong and assists the Lung; shelled insects obtain qi, and the calamity of Metal qi is halved. The sky is bright and grand, and Taibai (Venus) is likewise.

Gengzi Year (Upper Zhengzheng, Shaoyin Jun Fire governs heaven)

In the first half of the Gengzi year, the movement and qi operate as “Zhengzheng” (normal operation). The one governing heaven is Shaoyin Jun Fire (one of the Six Qi, referring to heart fire, which dominates the year’s climate). When fire qi is excessive, it counteracts lung metal, causing the shelled insects (one of the Five Insects, associated with Wood) to be nourished, and the harm suffered by metal qi is halved. Haohuang (meaning yet to be determined) is bright and flourishing, and Taibai (Venus) is likewise.

Fire qi circulates above and belongs to the qi of “duihua” (oppositional transformation); it is abundant but not solid, and when it exceeds its time there will be a counterattack. The number of heat transformation is seven. The people suffer much from heat diseases; in summer intense heat prevails; the qi of late summer is excessive, water qi comes to counterattack, and violent rain suddenly arrives. The heart suffers disease, feathered creatures (one of the Five Insects, associated with Fire) meet disaster; instead Chenxing (Mercury) is very bright, while Genhuang (meaning yet to be determined) becomes faint and small.

Xinwei Year (Upper Zhenggong, Taiyin Earth governs heaven)

In the first half of the Xinwei year, things operate under “Zhenggong” (Earth), with Taiyin Earth governing heaven. Damp qi circulates above and belongs to the qi of “zhenghua” (correct transformation); it is abundant and solid, and when it exceeds its time there is no further counterattack. The number of rain transformation is five. Below, it approaches kidney qi; above, black qi attends heaven; scaly creatures (one of the Five Insects, associated with Water) meet disaster. Water qi transforms into dust and mist that shrouds everything, with heavy overcast rain. People feel discomfort in the chest and suffer impotence; yang qi is greatly depleted, and they cannot rouse themselves. At this time, by contrast, there is pain in the waist and hips, and movement is difficult; many of the common people suffer from edema. When damp qi is above, treatment should use sour flavor to harmonize it, because the nature and flavor of Wood can restrain Earth. Avoid sweet and warm foods, which would assist the dominant qi of Earth. Above, this corresponds to Zhenxing (Saturn) appearing large, while Chenxing (Mercury) is not bright.

Xinchou Year (Upper Zhenggong, Taiyin Earth governs heaven)

In the Xinchou year, damp qi likewise circulates above and belongs to the qi of “duihua” (oppositional transformation); it is abundant but not solid, and when it exceeds its time there is a counterattack. The number of rain transformation is five. Below, it approaches the kidneys, which suffer disease, and over time this reaches the bladder; scaly creatures are afflicted. Although transformative qi is abundant, the storing qi cannot perform its regulating function. When the dominance is excessive, wood qi comes to counterattack, wind qi rises greatly, the spleen suffers disease, and naked creatures (one of the Five Insects, associated with Metal) meet calamity. Zhenxing (Saturn) turns small, and Suixing (Jupiter) appears again.

Ren-Shen Year: In the first half of the year, the host qi is Shaoyang Ministerial Fire (Fire of the Five Phases, pertaining to the Hand Shaoyang Sanjiao [Triple Burner] and Hand Jueyin Pericardium), with ministerial fire governing the seasonal timing, so hot qi prevails above. This year is one of “opposing transformation,” meaning the qi of the seasonal timing is opposite to the host qi; although hot qi is abundant, it is not substantial, and after being restrained it rebounds. The transformations of hot qi take seven as their number and are completed according to the “biao” (yang number). Below it affects lung qi; above, white qi (the metal qi of autumn) receives it. Metal qi manifests through the image of grasses and trees, while fire qi appears as blazing brightness. When metal qi declines, water qi comes back, and the violent qi of summer follows; the human heart thereby becomes diseased, and feathered creatures (birds) die young. In the heavens, Yinghuo (Mars) turns large and bright, while Taibai (Venus) becomes smaller.

Ren-Yin Year: Shaoyang Ministerial Fire still governs heaven, and this belongs to “regular transformation,” meaning hot qi is abundant and substantial; after being restrained, it does not recur. The transformation of heat takes two as its number and is completed according to the “ben” (yin number). Below it affects the lungs; if the illness is prolonged, it reaches the large intestine, and shelled creatures (insects with shells) therefore die young. Many people suffer from heat diseases; the treatment uses salty and cold flavors, because salt belongs to water and can control fire. Avoid eating bitter and hot things, lest they strengthen fire’s restraining force. In the heavens, Yinghuo (Mars) is greatly bright, and Taibai (Venus) becomes smaller.

Gui-You Year: Yangming Metal governs heaven (Yangming refers to the Hand and Foot Yangming meridians and belongs to Metal); dry qi circulates above. This belongs to regular transformation: dryness is abundant and solid, and after being restrained it does not recur. The transformation of dryness takes four as its number and is completed according to the “ben.” You is the metal position of the west; when Yangming Metal appears above, this is called the “Same-Heaven Tally,” meaning the qi governing heaven is the same as the guest qi. In the heavens, Yinghuo (Mars) is greatly bright, and Taibai (Venus) becomes smaller. Many people suffer from dryness diseases; the treatment uses bitter and hot flavors, because bitterness belongs to fire and can control metal dryness. Avoid eating pungent and cold things, lest they strengthen metal’s restraining force. Above, this corresponds to Taibai shining brightly, while Suixing (Jupiter) also turns bright.

Gui-Mao Year: Yangming Metal governs heaven; dry qi moves above. This belongs to opposing transformation: dryness is abundant but not solid, and after being restrained it recurs. The transformation of dryness takes nine as its number and is completed according to the “biao.” Below it affects liver qi; above, blue-green qi (the wood qi of the east) receives heaven. Hairy creatures (furred beasts) therefore die young; wood qi becomes established, and grasses and trees wither. People develop symptoms such as hypochondriac pain, dizziness, tremors of the limbs, slack sinews and vessels, and lack of strength to stand for long. When wood qi is excessive, fire qi comes back; summer heat scorches, the lungs thereby become diseased, and shelled creatures suffer disaster again. In the heavens, Yinghuo (Mars) appears, and Taibai (Venus) dims.

Jiaxu Year: In the first half of the year, the host qi is “Yu” (belonging to Water), and Taiyang Cold Water governs heaven (presiding over the climate of the first half of the year). Cold qi prevails above; the host qi is exuberant and replete, overcoming the guest qi, and does not recur. The number of cold water is one, calculated according to the generative-number rule of the “root” (host qi). Cold qi descends and affects the heart, causing disease; red qi (fire qi) rises, and firelight becomes brighter. Yu-type creatures (water-associated insects) are thus active; growth qi (fire) is able to grow, and harvest qi (metal) is able to remain peaceful, but the qi of the viscera may become excessively predominant. The common people are prone to diseases caused by cold qi invading from above; treatment should use sweet-warm medicines to regulate and supplement the Earth nature. Avoid salty-cold foods, lest they reinforce the excessive water qi. Above, this corresponds to celestial phenomena: Chenxing (Mercury) appears and is relatively large, while Yinghuo (Mars) has a dim radiance.

Jiachen Year: In the first half of the year, the host qi is still Yu (Water), and Taiyang Cold Water governs heaven. Cold qi prevails above, but the counter-transformation qi (the transformative qi corresponding to the host qi) is abundant yet not solid; it prevails but is then counteracted—that is, the cold qi is checked by a response. The number of cold transformation is six, calculated according to the completion-number rule of the “biao” (guest qi). Cold qi descends and affects the heart, causing disease; red qi ascends in response; Yu-type creatures are thereby harmed; metal qi is suppressed; cold qi arrives on time; when water qi is excessive, it freezes; fire qi is high and bright. When heart heat arises, there is irritability, oppression, and fullness; dry mouth with craving for drink; sneezing; a tendency to sadness; and frequent yawning. Heat qi moves upward, and cold qi promptly returns; frost descends out of season. People are prone to forgetfulness and heart pain. If the prevailing qi is excessive, Earth qi comes to restore it; rain and dampness are gloomy; the kidneys suffer disease, and scale-type creatures are also affected. Zhenxing (Saturn) becomes smaller, while Chenxing (Mercury) instead lies hidden.

Yihai Year: In the first half of the year, the host qi is “Jue” (belonging to Wood), and Jueyin (wind-wood) governs heaven. Wind qi prevails above; the host qi is exuberant and replete, prevailing without recurrence. The number of wind transformation is three, calculated according to the root generative number. Growth qi (wood) is exuberant; transformation qi (earth) cannot be carried out; storage qi is naturally peaceful; the spleen suffers disease, and Bao-type insects (beetle-type insects) are harmed. The common people are prone to wind diseases; treatment should use acrid-warm medicines to regulate the Metal nature. Avoid sour and harmonizing foods, so as not to reinforce the excessive wood qi. Suixing (Jupiter) is bright and exuberant, while Zhenxing (Saturn) is dim and small.

This passage discusses annual prognostications in the Daoist doctrine of Yunqi (Five Movements and Six Qi). The ancients used the ganzhi (stems and branches) cycle to reckon years and on this basis deduced the year’s weather and diseases. “Sitian” refers to the heavenly qi that presides over the first half of the year; “hua” refers to the transformations of mutual generation and restraint among the Five Movements and Six Qi; “fu” refers to the counterattack that follows when restraint becomes excessive.

Yisi Year: The governing qi for the first half of the year is Jue (Wood), with Jueyin wind-wood as Sitian, and wind qi prevails above. The transformation number of wind-wood is eight; it forms its number according to the biao position. If the normal qi undergoes transformation, the exuberant qi will not act recklessly, and the stored qi is naturally peaceful; however, a calamity of naked creatures will occur, damaging the spleen and causing abdominal fullness and belching. Metal qi comes to restrain wood—the so-called “fusheng” (retaliatory conquest). Clear, vigorous autumn qi arrives; grasses and trees wither; frost and dew descend. People commonly suffer abdominal distension; treatment should use bitter-hot medicines, assisted by pungent drugs, to suppress the excessive metal qi. When metal qi is insufficient, Taibai (Venus) instead becomes larger, and Suixing (Jupiter) instead becomes smaller.

Bingzi Year: The first half of the year is governed by Shaoyin junhuo (Lesser Yin sovereign fire) as Sitian, and hot qi prevails above. The transformation number of fire is seven; it forms its number according to the biao position. Hot qi descends and lung qi rises; the autumn metal qi supports Heaven, and metal qi is in command; a calamity of armored insects occurs, and plants are damaged. People develop cough and wheezing, vomiting, alternating cold and heat, sneezing, nasal congestion, and other symptoms. During Great Heat, hot qi prevails; the harm from metal qi is halved because the water qi in the movement is excessive and overcomes the heavenly fire qi; the qi of the heavenly command has half retracted, and water qi no longer retaliates. Astronomically, it corresponds to a certain lunar mansion (the text here is corrupt, making the exact referent difficult to determine).

Bingwu Year: It is likewise governed by Shaoyin junhuo as Sitian, but it is a Tianfu (Heavenly Talisman) year—that is, the movement qi and Sitian belong to the same qi. Wu belongs to southern fire; the transformation number of heat is two, according to the number of its original generation. Although the movement is water, one water is hard pressed to overcome two fires, so it differs from a Bingzi year. The qi of summer growth is exuberant, the qi of autumn harvest is weak, and the qi of the five viscera is normal; however, the lungs are diseased, and there is a calamity of armored insects. People commonly suffer febrile diseases, prevalent in the first half of the year. Salty-cold medicines are appropriate; saltiness belongs to water, and the nature of water can subdue fire-heat diseases. Bitter-hot foods should be avoided lest they fuel the fire. Astronomically, Mars (Yinghuo) becomes larger and Taibai (Venus) becomes smaller.

In the Dingchou year, the governing celestial qi (sitian zhi qi, the principal qi governing the weather in the first half of the year) was Taiyin damp-earth, and damp qi moved above. The counter-transformation (duihua, the change corresponding to the governing qi) of that year was vigorous but not substantial; after being suppressed, it would return again. This was a transformation of damp qi, belonging to Earth among the Five Phases. Damp qi invaded downward, and the kidneys suffered disease; above, black qi appeared accordingly, as if receiving the celestial image, and water qi transformed into dust and mist, then into clouds and rain. Patients experienced oppression in the chest, impotence, and a severe decline of original qi, so that they could not rise to act. When the contrary time arrived, the waist and four limbs would ache. If the damp qi persisted too long, wind-wood qi would come in response; the normal order of the climate was disrupted, insects were harmed thereby, and diseases of the spleen and abdomen would arise. At this time Zhenxing (Saturn) turned dim, while Suixing (Jupiter) turned bright.

In the Dingwei year, the governing celestial qi was likewise Taiyin damp-earth, and damp qi still moved above. The normal transformation (zhenghua, the proper transformation of the qi itself) of that year was vigorous and full; after suppression, it did not return. The transformation of damp qi still belonged to Earth. The balanced qi of the Wood movement restrained spleen-earth above, and the storing of heavenly qi was only half.

Although the transformative qi was dominant this year, the growth qi itself remained peaceful, and the storing qi was weaker. Scaly creatures suffered no calamity, and fewer than half the people developed kidney disease. The common people mostly suffered from edema, because damp qi was above. Treatment should use the sour flavor. In the Five Phases correspondence of the five flavors, sour belongs to Wood and enters the Liver channel; by harmonizing Liver-Wood with sourness, one can restrain excessive damp-Earth.