《素问六气玄珠密语》Vol. 2

First paragraph (fragmentary passage): Here only “assist it with the balanced; do not eat sweet-warm foods” and “Zhenxing is bright and large” remain. The meaning is to use mild, balanced substances to assist treatment, and not to eat sweet, warm foods. Zhenxing (Saturn) is bright and grand—a celestial omen of this time.

Wuyin year: The upper administration (the qi governing heaven) is Shaoyang Xianghuo (the fire qi among the six qi, governing the first half of the year) ruling heaven, and hot qi prevails above. Fire qi is exuberant and excessive, no longer returning to its normal state. The change number of fire qi is expressed as “two”—the generative number of fire—generated according to its original position.

In the great transformation of fire-heat qi, in a Wu year the fire movement is excessive and combines with the celestial movement-qi to form “Tianfu” (Heavenly Talisman), which invades lung qi downward, and the lungs thereby become diseased. Jia insects (shelled insects belonging to Wood) die because of this, and those chronically ill with lung disease will die. The common people contract heat diseases, manifesting as vexation, oppression, and fullness; if prolonged, the illness transmits to the large intestine, causing bloody stool with incessant bleeding. The growth qi (the excessive qi governed by fire) is rampant and blazing, the qi of contraction loses its normal measure, while the qi of generation and issuance spontaneously returns to normal.

For treatment, use salty-cold flavors, borrowing the nature and flavor of water to subdue fire’s exuberance. Avoid bitter-hot foods, so as not to bolster fire’s momentum. At this time Yinghuo (Mars) is bright and grand, and Taibai (Venus) loses its luster.

Wushen year: The upper administration is still Shaoyang Xianghuo ruling heaven, and hot qi prevails above. In this year the transformation of fire-heat is abundant but not solid—that is, although abundant, it has a tendency to return. The completion number of fire is “seven”—the marked position of fire—generated according to the completion number.

Fire qi invades lung qi downward; above, white qi carries out Heaven’s command, metal qi is able to exert itself, vegetation appears green, firelight manifests on the earth, metal qi undergoes transformation and suffers depletion, and great heat follows. The common people suffer from wheezing and coughing; Jia insects therefore die prematurely. Although fire’s victory is severe, metal gains strength from the year’s qi, and Shen metal (the metal of Wushen) assists from the side; water qi will then return. When heat’s exuberance ultimately turns to decline, the heart instead becomes diseased, feathered insects (fire-associated insects) again suffer calamity, and Yinghuo instead becomes smaller.

In the Jimao year: the host movement for the first half-year belongs to the Shang tone (Metal in the Five Phases), and Yangming Dryness-Metal governs heaven. Dryness qi is exercised above; although its opposing transformation is flourishing, it is not substantive, and excessive restraint produces reversal. Metal and the movement’s Earth are mutually compatible, while the fire qi at the Zi and Wu positions instead runs counter. The transformation number of dryness qi is nine; according to the manifest qi, the completion number is taken. Below, it descends upon the liver-wood qi; above, it follows the azure qi (the eastern wood qi) and serves the heavenly season. Wood qi is in command, hairy creatures (beasts) suffer disaster, and earth qi appears in its wake. The stern, killing qi of autumn Metal (gengcang) arrives; trees are felled, vegetation withers, and people suffer from flank pain, red eyes, and soft, weak sinews. Although Metal’s restraint of Wood is severe, Wood gains the power of the year’s movement; with Mao Wood assisting it, it does not decline. Later, fire qi returns; within dryness, summer heat appears again; lung qi is once more distressed; shelled creatures (jiejia, such as turtles and tortoises) again become a plague; Venus (Taibai) instead grows dim, while Mars (Yinghuo) becomes bright again.

In the Jiyou year: the host movement for the first half-year is likewise the Shang tone, and dryness qi governs above. The proper transformation is flourishing and substantive; in its restraint, summer heat does not appear. Lung qi is again distressed; shelled creatures again become a plague; Venus grows dim and Mars brightens again; the signs are the same as those described above.

In the Jiyou year (Tongtian Fu): You belongs to Metal and is called “Tongtian Fu” (Same as the Heavenly Talisman)—that is, the heaven-governing qi and the host movement both belong to Metal qi. The two Metals combine, and the Earth movement is in accord with them. The transformation number of dryness is four; according to the root qi, the generating number is taken. The generating qi is lost; wood qi weakens; the liver becomes diseased, and in time the gallbladder is affected; hairy creatures are distressed; the astringent qi is abundant; the stern killing qi arrives early; the leaves of trees wither and fall. People suffer from dryness disease; qi moves upward; treatment should use bitter-hot medicines, because bitter-hot belongs to Fire, and Fire can control dryness. Venus is bright and flourishing; Jupiter (Sui Xing) loses its color.

In the Gengchen year: the host movement for the first half-year belongs to the Yu tone (Water in the Five Phases), and Taiyang Cold-Water governs heaven. Cold qi is applied above; its opposing transformation is flourishing but not substantive; excessive restraint brings reversal. The transformation number of cold is six; according to the manifest qi, the completion number is taken. Below, it descends upon the heart-fire qi; above, it follows fire qi and serves the upper region; the Metal color turns azure; cold qi is bitter and severe, arising at the proper time; water freezes on meeting cold; fire qi rises high; pathogenic evil returns to the heart, and in time reaches the small intestine. Feathered creatures (birds) are exterminated; restraint is excessive; earth qi transforms into rain; damp qi spreads; clouds and rain come frequently; the kidneys become diseased, and scaly creatures (fish) are also affected. Mercury (Chen Xing) is not visible; Saturn (Zhen Xing) brightens again.

In the Gengxu year: the host movement for the first half-year is likewise the Yu tone (Water). The signs are: feathered creatures are exterminated; restraint is excessive; earth qi transforms into rain; damp qi spreads; clouds and rain come frequently; the kidneys become diseased and scaly creatures are also affected; Mercury is not visible, and Saturn brightens again.

In the Gengxu year, the host qi of the first half of the year was Zhengyu (Water), and the Sitian qi was Taiyang cold water (Sitian refers to the celestial qi governing the climate of the first half of that year). Cold qi prevails above; the normal transformation is flourishing and full, and after prevailing it is not restored. The transformation number of cold is one; this is the number generated according to the root qi. The qi of the zang-fu organs is cold and stern, the growth qi is cold, and the gathering qi is naturally upright. People are prone to cold diseases, and cold qi circulates in the upper jiao. Sweet-warm medicinals should be used, because sweet-warm belongs to the nature and flavor of Earth. Salty-cold medicinals should not be used, lest they reinforce the excessive water qi. In this year Chenxing (Mercury) appears large, while Yinghuo (Mars) is not bright.

In the Xinsi year, the host qi of the first half of the year was Zhengjue (Wood), and the Sitian qi was Jueyin wood. Wind qi prevails above; the oppositional transformation (the change generated in opposition to the host qi) is flourishing but not full, and dominance is followed by restoration. The transformation number of wind is eight; it is formed according to the branch qi. Below it governs spleen qi; above it receives wood transformation. Earth qi is abundant, yellow qi rises, the water color turns green, and earth qi should reform the old and renew. In the human body there is heaviness, weak and atrophic muscles, reduced food and drink, and a spoiled taste in the mouth; wind fills the sky, clouds and objects sway, the eyes are dim and spinning, and the ears ring. This is because restraint is deep and severe; metal qi therefore issues its command, white dust rises on all sides, the liver becomes ill again, hairy insects instead cause harm, Suixing (Jupiter) is dim, and Taibai (Venus) is instead strong. (The original text is repetitive in this passage; it has been translated according to the sense.)

In the Xinhai year, the host qi of the first half of the year was still Zhengjue (Wood), and the Sitian qi was Jueyin wood. Wind qi prevails above; the proper transformation is flourishing and full, and it prevails without restoration. The transformation number of wind is three; this is the number generated according to the root qi. The growth qi naturally responds to the season, and plants flourish; the transformation qi, however, is somewhat deficient, and rain and dampness do not arrive on time. The organ qi is naturally upright; people suffer from spleen disease and are troubled by worm diseases. For wind diseases above, pungent medicinals should be used; pungent belongs to the nature and flavor of Metal. Sour flavors should be avoided, and the flourishing of wood qi must not be reinforced. In this year Suixing (Jupiter) is bright, while Zhenxing (Saturn) is dim.

In the Renwu year, the qi presiding over the first half of the year is Shaoyin monarch fire, so blazing heat dominates above. In a normal year of this kind, fire qi is strong and firm, pressing forward without yielding. The number associated with fire transformation is two, based on the generating number of the original qi. Fire qi nourishes and grows the ten thousand things, making the weather hot; the qi of gathering and storing fails in its duty, the lungs fall ill, lingering pathogenic influence affects the large intestine, and disasters among chong insects (beetles and similar) occur. The people suffer upper-jiao heat illness; they should be treated with salty-cold medicinals to restrain fire with water, and must avoid bitter and heating foods lest they disturb the heart monarch (the heart rules the body as sovereign). In the stars, the Gen direction (northeast) blazes with light, and Taibai (Venus) loses its luster.

In the Renzi year, Shaoyin monarch fire again presides over heaven, with blazing heat above. This year contrasts with the previous one: fire transformation on the opposite side is less firm and tends to recur. Blazing heat descends; the harm of eating bitter and heating foods remains, likewise disturbing the heart monarch. The stars match the earlier case: Gen blazes, Taibai fades.

In another Renzi year, blazing heat still reigns above; transformation on the opposite side is not solid, and after the victorious qi comes the retaliatory qi. Descending heat presses on lung metal; metal qi responds above, metal holds sway, vegetation turns green, and chong disasters return. When victorious qi reaches its peak, water qi comes to counter it—that is retaliatory qi. When retaliatory qi arrives, illness appears in early summer, pathogenic influence reaches the heart and may recur, and the condition grows severe. Feathered creatures suffer accordingly; Chen xing (Mercury) shines twice, while the light in Gen is no longer seen.

In the Guiwei year, the qi presiding over the first half of the year is Taiyin earth, with dampness above. In a normal year, damp qi is abundant, firm, and does not retreat. The number for rain transformation is five; rain transformation overcomes the original qi, the presiding qi runs normally, visceral qi is not subdued, the qi of growth takes charge on its own, the kidneys fall ill, and disasters among scale creatures (fish and other aquatic life) occur. The people’s upper jiao swells from dampness; they should be treated with sour flavor, paired with wood nature and wood taste, to restrain earth’s excess. Chen xing (Saturn) shows its light; Chen xing (Mercury) is not visible.

In the Guichou year, the kidneys are afflicted and scale-creature disasters proceed as before. The upper jiao is damp and swollen; treatment is the same—sour flavor with wood nature to calm earth’s victory. Saturn’s light appears; Mercury is not seen.

In another Guichou year, Taiyin earth presides over heaven, dampness above; transformation on the opposite side is not solid, and after victory comes retaliation. The number for rain transformation is five. Dampness presses down on kidney water; black qi rises above, water turns to ice, mist and cloud obscure the sky, the chest feels blocked, scale creatures die young, and those with failing kidney qi may die. When victorious qi persists long, wood qi turns back to restrain earth, wind prevails, and great winds rise again and again.

Note: This passage belongs to Daoist yunqi doctrine (also called “Five Movements and Six Qi”). The ancients marked years with the heavenly stems and earthly branches; each year’s “presiding-over-heaven” qi governs the first half and the “in-the-spring” qi the second. “Victory and retaliation” means that when one qi grows excessive (victory), the qi that overcomes it must answer (retaliation)—a pattern of heaven-and-human correspondence. Star positions, Five Phase attributions, and matching diseases all follow this system.

In a year of the naked creatures, the spleen instead becomes diseased. The Year Star (Jupiter) is bright and large, and the Zhen Star (Saturn) is bright and then turns somewhat small. In the first half of the Jiashen year, Zhi (one of the Five Tones) is in charge; Shaoyang ministerial fire governs the heaven, and heat qi moves in the upper part. Although the force of heat transformation is abundant, it is not fully substantial; after being restrained, it will still recur. The number of heat transformation is seven, formed according to the marker position. It descends upon the qi of the lungs; the white-metal qi of the upper part rises to support the heavenly season. Insects of the Jia-wood category are harmed, Metal qi is in command, grass and trees are damaged, fire signs appear, and the qi of transforming Metal diminishes accordingly. The qi of Great Heat is in command, water qi instead turns cold, and cold qi enters the heart directly and causes disease; feathered creatures are afflicted. Mercury appears large, while Mars turns small.

In the first half of the Jiayin year, Zhi is still in charge; Shaoyang ministerial fire governs the heaven, and heat qi moves in the upper part. The force of normal transformation is abundant and substantial; after being restrained, it does not recur. The number of heat transformation is two, according to the number of its original generation. The qi of growth is scorching hot, the qi of gathering is unclear, and the qi of growth exercises its own command. Armored insects die prematurely, the lungs become diseased, and over time the large intestine is affected. People become ill from heat qi in the upper part and should be treated with salty and cold flavors, taking the flavor and nature of water to subdue the dominance of fire-heat. Avoid bitter and hot foods so as not to reinforce the fire that is in command. Mars is large and bright; Venus loses its color.

In the first half of the Yiyou year, Shang (one of the Five Tones, associated with Metal) is in charge; Yangming dry Metal governs the heaven, dry qi moves in the upper part, and its normal transformative force is abundant and substantial.

Yiyou Year (Upper Zheng Shang)

In the first half of this year, the host qi belongs to the Shang note and Metal. The superintendent-of-heaven qi—the guest qi governing the climate of the first half of the year—is Yangming Dryness-Metal, and dryness qi prevails above. The normal dryness-transforming qi is abundant and solid; after overcoming, it will not recur. The number of dryness transformation is four, derived from the root generative number of Yin-Yang and the Five Phases. If the generating qi cannot transform and generate, and the collecting qi is excessive, the transforming qi then returns to its proper course by itself, descending to invade the liver and cause illness; prolonged illness reaches the gallbladder, and furred creatures therefore die young. When people fall ill, the symptoms are marked by dryness qi above; they should be treated with bitter-flavored, warm-natured medicines, because Fire is its nature and bitterness its flavor, which can restrain the dominance of Metal qi. Avoid pungent and cold-cool foods, so as to assist Metal’s overcoming. The movement seen in the middle is Metal; this movement coincides with the superintendent-of-heaven qi and is called “Taiyi Tianfu,” meaning the three qi converge. You is Metal, the movement is Metal, and the superintendent of heaven is also Metal. Taibai (Venus) is bright and grand, while Suixing (Jupiter) becomes smaller.

Yimao Year (Upper Zheng Shang)

In the first half of this year, Yangming Dryness-Metal is likewise the superintendent of heaven, but the qi of oppositional transformation is abundant yet not solid; after overcoming, there will be recurrence. The number of dryness transformation is nine, formed from the marker number. It descends to approach the liver qi; the upward-moving blue-green qi (wood qi) supports the heavenly timing, so wood qi is activated and established, and the color of Earth turns green. The Gengcang number arrives; wood qi attacks vegetation, and plants wither. Symptoms manifest as hypochondriac pain, red eyes, trembling limbs, flaccidity of sinews and vessels, and inability to stand for long; furred creatures suffer disaster. When the overcoming-dominant qi arrives and then penetrates deeply, fire qi returns in retaliation; heat transformation prevents the normal autumn qi of killing and astringency from arriving, the dryness command loses its timing, and the lungs therefore become diseased; armored insects suffer disaster. Yinghuo (Mars) appears and becomes large, while Taibai (Venus) retreats and becomes smaller.

Bingxu Year (Upper Zheng Yu)

In the first half of this year, Taiyang Cold-Water is the superintendent of heaven, and cold qi prevails above. The normal cold-transforming qi is abundant and solid; after overcoming, it will not recur. The number of cold transformation is one, derived from the root generative number. The movement is Bing Water, which is excessive and coincides with the superintendent-of-heaven qi; this is called “Ri Tianfu.” The storing qi transforms into piercing cold; the growing qi loses its normal command, and the collecting qi returns to its proper course by itself, descending to invade the heart and cause illness; prolonged illness reaches the small intestine, and feathered creatures therefore die. When people fall ill, the symptoms are marked by cold qi above; they should be treated with sweet-flavored, warm-natured medicines, because Earth is its nature and sweetness its flavor, which can restrain the dominance of Water qi. Avoid salty and cold foods, so as to assist Water’s overcoming. Chenxing (Mercury) appears and becomes large, while Yinghuo (Mars) has dim light.

In a Bingchen year, the upper presiding qi is the Yu tone, belonging to Water, and the Taiyang Cold-Water qi governs the seasonal qi of the year. Cold qi circulates above; although its transforming force is vigorous, it is not full and replete, and once it is restrained it will rebound. The transformations of cold qi take “six” as their number, determined by the completion number of the manifest qi (biaoqi). Cold qi descends upon the Heart, while above it fiery red qi attends and supports it; Metal qi then takes on a green-blue color. The Water-Cold qi itself overrides the qi of growth and nourishment, so feathered creatures (birds) and insects will die, and people with chronic Heart disease will also die. When this qi of control and victory is excessive, Earth qi is trapped, and yin-damp qi instead arises; continuous rain falls, Kidney illness occurs, and scaled creatures (fish) and insects instead decline. At this time Zhenxing (Saturn) is bright and Chenxing (Mercury) is hidden. This is called “Tianfu” (Heavenly Talisman; a special year when the governing heaven qi and the movement qi coincide); when recovery occurs, it can only be partial.

In a Dinghai year, the upper presiding qi is the Jue tone, belonging to Wood, and the Jueyin Wind-Wood qi governs the seasonal qi of the year. Wind qi circulates above; the qi of proper transformation is strong and full, and after it has controlled and overcome, it does not rebound again. The transformations of wind qi take “three” as their number, determined by the generative number of the root qi. Transformation qi does not proceed according to the seasons; transformation qi is in excess, so vegetation flourishes, the visceral qi rectifies itself, the Spleen is affected, Bao creatures (humans and other hairy mammals) suffer harm, and most people’s illnesses are wind diseases. For treatment, pungent-cool medicines are appropriate; the pungent flavor belongs to Metal, and its nature is Metal, so it can subdue the dominant force of Wood qi. Avoid sour foods, lest they promote the exuberance of Wood qi. When the Five Movements (wuyun) and the governing heaven qi are the same, it is called a Tianfu year; at this time Suixing (Jupiter) is large and bright, while Zhenxing (Saturn) is dim and small.

First Half of the Year (Ding-Si Year): In the first half of this year, the governing qi is Jueyin wind-wood, with wind-wood presiding over the heavens, so wind qi prevails. The principal number of wind’s transformations is eight; this belongs to “completing the number by following the manifest sign,” meaning that its number is completed according to the outward manifestation. The qi of wind-wood descends and affects spleen earth, so the color of water turns green, the muscles atrophy, and diet and taste change accordingly. Great winds stir the high sky, clouds and things shake, people suffer blurred vision and tinnitus, and both people and the myriad things are disturbed by it.

This qi of mutual conquest is deep and severe. The dry-metal qi of autumn then arrives, and white dust may obscure the sky. Wood qi declines, leaves fall prematurely before turning yellow, the liver instead becomes diseased, and hairy insects bring disaster. Sui Xing (Jupiter, used in antiquity to observe the seasons) appears dim, while Taibai (Venus) becomes bright again. This year is not a Tianfu year (Tianfu refers to a special year when movement-qi and heavenly timing coincide), so the disasters are especially severe.

Second Passage: This is a repetition or a fragment of the final sentence of the preceding passage. Its general meaning is that wood qi declines, leaves fall before turning yellow, liver disease occurs, and hairy insects bring disaster; it likewise points to the decline of wood qi after being restrained by metal qi.

First Half of the Wu-Zi Year: In the first half of this year, the governing qi is Shaoyin Sovereign Fire, and the qi controlling heaven is heat. The transformation number of heat qi is seven. The Wu fire movement happens to meet a Tianfu and coincides with heavenly timing, so fire qi becomes more prominent. Fire qi descends and affects lung metal; above, white qi is offered up to heaven. Thus wood color turns green and firelight appears (the two characters fanbing in the original are suspected to be erroneous; here they are understood according to context as firelight blazing greatly). Metal qi is greatly depleted, the lungs become diseased, and armored insects bring disaster.

This tendency to mutual conquest will not last. Water qi will come again to restrain fire, bringing sudden violent rainstorms, and the hot governing command of summer is at times deficient. Heart disease occurs, and flying birds die. At the fifth watch before dawn, Chenxing (Mercury) is visible; at dusk, Yinghuo (Mars) sinks slightly. Afterward there is another encounter with Tianfu, but its restraining power is also relatively weak.

In the first half of a Wu-Wu year, the “zheng” position governs the qi. Shaoyin Junhuo (Minister Fire) presides over heaven (sitian), and hot qi circulates above. The movement is Wu fire, the annual branch is Wu fire, and Shaoyin also belongs to fire; since all three belong to fire, it is called “Taiyi Tianfu” (a special year in which the Five Movements and the year’s Five Phases are the same and mutually respond), and it also forms a “Sanhehui” (triple confluence). The qi of normal fire transformation is full and strong; the qi it overcomes is affected even more severely, and ultimately there is no further recurrence. The number of heat transformation is two, calculated from its own generative number. The qi of summer is scorching and fierce; the astringent qi of autumn remains dry and hot; the growth qi of spring is naturally upright. Feathered creatures (birds) are prone to illness, and shelled creatures (those with hard shells) are prone to disaster. People who already have chronic lung qi illness will die because of it. The people’s illnesses manifest as heat pathogen erupting from above, with vexing heat and unquenchable thirst; they should be treated with salty-cold medicines. Salt is the flavor of water, and cold is the nature of water; these can suppress the excessive predominance of fire-heat. It is not advisable to eat bitter-hot things, lest they increase heart fire. Yinghuo (Mars) and Genhuang (a star name, to be verified) appear, while Taibai (Venus) is hidden and invisible.

In the first half of a Ji-Chou year, Zhenggong (Earth) governs the qi. Taiyin damp earth presides over heaven, and damp qi circulates above. Duihua (the transformation opposed to zhenghua) is abundant but insubstantial; after the qi it overcomes, there will be recurrence. The number of rain transformation is five. Below it affects kidney qi; above, black qi supports the celestial image; water qi steams upward into mist, and clouds and rain descend and spread. Damp qi prevails and cold qi declines; the kidneys are prone to illness, and scaled creatures (scaled fish, reptiles, and the like) are prone to disaster. Subsequently the prevailing qi shifts in turn; wood qi transforms into rising wind, dust fills the sky, mist and gloom suddenly arise, spleen diseases spread among the people, and living beings are harmed and die prematurely. Suixing (Jupiter) appears at dusk in the “Shufang” direction (the original text is quite corrupt here, and the direction is uncertain). If Ji earth corresponds with the year and forms a Tianfu, then the disaster is reduced by about half.

In the first half of a Ji-Wei year, Zhenggong (Earth; the original has “zhengguan,” which should be “zhenggong”) governs the qi. Taiyin earth presides over heaven, and damp qi circulates above. Zhenghua is flourishing and substantial; the qi it overcomes no longer recurs. Ji earth combines with the earth of Tianfu. The number of rain transformation is five; the transformation qi is damp-heat; the storage qi is instead warm; the growth qi is naturally upright; scaled creatures are prone to disaster. The kidneys become diseased; the people suffer from swelling and damp illness, with the disease in the upper part; they should be treated with sour-neutral medicines. Wood is the sour flavor and wood nature, and can calm and restrain the excessive predominance of earth qi. Zhenxing (Saturn) is large and flickering, while Chenxing (Mercury) is invisible.

Gengyin Year (Shangzheng): In the first half of this year, Shaoyang Xianghuo (the Fire-natured yang qi) presides over the heavenly qi, and hot qi prevails above. The transformations of the governing qi are strong and full; once Fire qi becomes excessive, it does not recur. “Heat transformation is two” is calculated according to the root generative number. The qi of growth and nourishment is hot and holds command, the qi of astringency loses its dominance, and the qi of generation and upbearing remains normal. This year is prone to lung diseases, along with disasters of beetles (shelled insects). Many people suffer from upper-jiao fever, restlessness, and distention; one should use salty and cold medicines, using Water to restrain the Fire pathogen. When Yinghuo (Mars) appears at dusk, it blazes brightly; Taibai (Venus) appears at the fifth watch and is called the Morning Star.

Gengshen Year (Shangzheng): This year is again governed by Shaoyang Xianghuo, and hot qi prevails above. Although the corresponding transformations are strong, they are not sufficiently full; after Fire qi becomes excessive, it will recur. “Heat transformation is seven” is calculated according to the marker-position completion number. Below, it approaches kidney qi; above, it is attended by black qi. Metal qi takes charge, and plants and trees show signs of decline. The commands of hot qi are distributed on schedule, and during Great Heat, metal and stone seem about to melt. This year has many lung diseases and beetle disasters, and the autumn weather remains hot. If the heat is excessive, cold-water qi will come to restrain it; violent winds and sudden rainstorms descend, people develop cold-heat disorders, winged creatures (birds) die prematurely, Chenxing (Mercury) appears early, and Yinghuo (Mars) is dim at dusk. When the yearly movement meets Geng, although the lungs are in critical danger, death will not ensue; even in distress, it will not cause great harm.

Xinmao Year (Shangzheng): This year Yangming Metal governs heaven, and dry qi prevails above. The corresponding transformations are likewise strong but not full; after dryness becomes excessive, it too will recur. “Dryness transformation is nine” is calculated according to the marker-position completion number. Below, it approaches liver qi; above, azure qi attends heaven, and Earth qi then issues signs of transformation. Dry qi is frequently disseminated, liver diseases readily arise, and there are disasters of hairy creatures (hairy insects and beasts). If the force of restraint is excessive, fire-heat qi will spread widely, lung disorders will flare up repeatedly, beetle disasters will gradually lessen, Yinghuo (Mars) will appear, and Taibai (Venus) will lose its brilliance.

Xinyou Year: In the first half of the year, the governing qi is the Shang tone (one of the Five Tones, belonging to Metal); the qi of Yangming Dry Metal presides over heaven (sitian), and dry qi circulates in the upper sky. The governing qi is vigorous and full; after it has overcome and prevailed, it does not recur. The change number of dry qi is “four,”

Guisi Year: In the first half of the year, the governing tone is Jue (one of the five tones, belonging to Wood). The Qi of Jueyin Wind-Wood governs heaven—that is, it controls the celestial climate for the first half of the year. Wind Qi circulates above and belongs to “oppositional transformation”: the climate is strong but not substantial, and after being checked it will recur. The number of wind transformation is counted as eight, based on the number of the marker position. Below, it corresponds to the Qi of the spleen. The Qi movement above is compliant and offers upward support; Earth Qi is abundant, and Water Qi is checked. In the human body, the muscles are heavy, the interior is weak and flaccid, the spleen becomes diseased, and naked creatures suffer calamity. The desires checked by Wood Qi are deep-seated; Metal Qi then arrives with dryness and severity; a killing and withering Qi arises; grasses and trees wither; the liver, by contrast, becomes diseased, and hairy creatures suffer calamity. The Year Star (Jupiter) moves abnormally and becomes diminished, while Venus (Taibai) shines greatly.

Guihai Year: This is likewise Jueyin Wind-Wood governing heaven, with wind prevailing above, but this year’s regular transformation is strong and substantial; after being checked, it does not recur. The number of wind transformation is counted as three, based on the generative number of the home position. The generative Qi is therefore vigorous; grasses and trees sprout and flourish early; the transformative Qi does not follow the seasonal order; the storing Qi is naturally correct. The spleen is affected by disease, and naked creatures suffer calamity. People suffer wind diseases; wind pathogen circulates in the upper part. For treatment, use acrid and cold-natured agents, taking the nature and flavor of Metal to suppress the excess of Wind-Wood; avoid sour foods so as to assist in restraining Wood Qi. The Year Star is bright and flourishing, while Saturn (Zhenxing) is dim and unclear.

Note: The sentence in the original, “Suwen Liuqi Xuanzhu Miyu, juan on storing and receiving disease … the Year Star is bright and flourishing; Saturn is not bright,” appears repeatedly; it should be redundant text introduced during transcription.

Volume Title: This volume is the fifth volume of the Suwen Liuqi Xuanzhu Miyu (Secret Sayings of the Mysterious Pearl on the Six Qi of the Suwen), titled “Record of Prognosticating Qi Movement.” It consists of one chapter and sets out the method of prognostication for calculating the year’s climate and human diseases on the basis of the movement of the six Qi.

Yun means movement; it refers to Qi circulating and cycling throughout heaven and earth, constantly changing. At the beginning of the opening of heaven and earth, within the two Qi of ascent and descent—the rising and descending of Yin-Yang Qi—there was already Qi revolving in cycles. All of it received the natures of the Five Phases (Wood, Fire, Earth, Metal, Water), and so it is called the “Five Movements” (Wuyun). The Five Movements are allocated to the ten Heavenly Stems: Jia and Ji combine as the Earth Movement; Yi and Geng as the Metal Movement; Ding and Ren as the Wood Movement; Wu and Gui as the Fire Movement; Bing and Xin as the Water Movement. Among the ten stems the five Qi circulate in succession, and this is called “Yunqi” (Movement-Qi).

Beginning with the second jiazi cycle, according to the coordination of Sitian—the celestial realm governing the Qi of the first half of the year—and Zaiquan—the subterranean position governing the Qi of the second half of the year—the temporal sequence of the “Three Primes” (Sanyuan) is formed. Only when the Three Primes combine do the movements formally begin. The Three Powers of heaven, earth, and humanity (Sancai), the four seasons, the Six Qi (Liuqi: wind, cold, summerheat, dampness, dryness, fire), and the transformation, nurturing, and generation of the myriad things all arise from this.

Therefore, sometimes the heavenly decree is in accord, yet the myriad things cannot be transformed and nourished; sometimes, constrained by earthly Qi, the myriad things cannot grow; sometimes, pressed down by heavenly Qi, the movement Qi cannot correspond to it; sometimes, received by earthly Qi, the Qi mechanism is not unified. When there is excess, it instead overcomes others by itself; when there is deficiency, it instead is restrained by other Qi; when it is itself diminished, it returns to a position of balance. The responsive transformations of heavenly decrees, the generation of earth, the alternation of the four seasons, and the withering and flourishing of the myriad things all follow such patterns.

From this, auspicious and inauspicious omens can be foreseen, peace and turmoil known in advance, abundant and poor harvests determined, and popular illnesses and disasters verified accordingly. Therefore, in calculation one must examine the date; in observation one must examine the time; in investigation one must rely on method; and from the directions one calculates its laws. The observation of times must not be careless; one must carefully verify the number of days, for therein are the values of addition and subtraction, generation and completion, advance and retreat. Before observation, one must also bathe and fast, and not let uninvolved people see it, as a sign of reverence and caution.

The general method of calculation is this: starting from the first day of the first lunar month of the jiazi year of the first year of Linde under Emperor Gaozong of Tang (664 CE), a jiyou day and the new moon, one takes the accumulated years as the base, successively performs multiplication, division, addition, and subtraction, takes the remainder as the intercalation number, then combines it with the number of days in the current month, and after several steps finally incorporates the remainder into the movement number. For excess, one looks to the “completion number”; for deficiency, to the “generation number.” In yang years, when an even number is encountered, add one; in yin years, when an odd number is encountered, subtract one. The resulting number is the value for that day and that moment.

This passage discusses the calculation of timing in the “Five Movements and Six Qi” (Wuyun Liuqi). The “excessive movement” (taiguo yun) refers to years among the Five Movements whose attribute is relatively predominant; here it is the Earth Movement in excess, meaning Earth Qi is relatively strong. The calculation rules are as follows: in an excessive year, the movement-qi arrives thirteen days early; in a deficient year, it is delayed by thirteen days; in a year of balanced qi, it falls on the same day as governing heaven (sitian); the Heaven-Punishment Movement (tianxing yun) comes five days after sitian, and the Earth-Punishment Movement (dixing yun) comes six days after sitian. The “number of ke” added each year has another calculation: it is obtained by adding the trigram number of the year branch to the Earth number.

In the Jiazi year (Jia is the Earth Movement in excess; Zi is a yang year), add six ke. Zi corresponds to the Kan trigram, whose number is one; the Earth Movement has no completed number (chengshu), so its original number (benshu) five is taken; one plus five makes six, and therefore six ke are added. When the movement-qi transitions, face the Yin direction (east-northeast by east) and gaze into the distance: first green qi is seen, after which yellow qi spreads laterally from the Jia position to the Zi position until it ends. At this time the qi color is dense and bright, with no other mixed colors, indicating that Earth Qi is flourishing.

In the Jiawu year (Jia is the Earth Movement in excess; Wu is a yang year), add fourteen ke. Wu corresponds to the Li trigram, whose number is nine; adding the Earth number five gives fourteen in total, and therefore fourteen ke are added. At the movement transition, face the Yin direction and gaze into the distance: first green-yellow qi is seen, after which yellow qi flows laterally from the Jia position to the Wu position until it ends. If the qi color is deep and heavy, its flow rapid, and it appears at the proper time without other mixed colors, this is auspicious and indicates that Earth Qi is flourishing.

In the Jiaxu year (Jia is the Earth Movement in excess; Xu is a yang year), add ten ke. Xu belongs to Earth, and its number is five; added to the number of the Earth Movement, five, this gives ten, and therefore ten ke are added. At the movement transition, face the Yin direction and gaze into the distance: first green qi is seen, after which yellow qi flows laterally from the Jia position to the Xu position until it ends. If the qi color is deep and heavy and its flow rapid, and it appears at the proper time, this is auspicious; otherwise it is inauspicious.

IV. Jiachen Year

In a Jia year, the Earth Movement is excessive; the Chen year is a yang year, so when calculating, add ten ke. Why add ten ke? Chen belongs to Earth, and its number is five; the number of the Earth Movement is also five. Five plus five makes ten, so ten ke are added. (“Ke” is an ancient unit of time; one day and night was divided into one hundred ke. “Excessive” means that the movement Qi is strong and overabundant.) At the moment of the movement-Qi transition, face the Yin direction and gaze into the distance. First one sees cyan Qi; after the cyan Qi disperses, one then sees yellow Qi spreading laterally from the Jia direction to the Chen direction, and only then is it finished. If the Qi color is dense and heavy, flows swiftly, arrives at the expected time, and does not veer elsewhere, these are all auspicious signs.

V. Jiashen Year

In a Jia year, the Earth Movement is excessive; the Shen year is a yang year, so the calculated number is increased by seven ke. Shen corresponds to the Kun trigram, and its number is two; the number of the Earth Movement is five. Two plus five makes seven, so seven ke are added. At the time of the movement transition, face the Yin direction and gaze into the distance. First one sees cyan Qi; after the cyan Qi ends, yellow Qi spreads laterally from the Jia direction to the Shen direction, and then it ends. If the Qi color responds at the expected time without changing, flows swiftly, and does not deviate elsewhere, these are all auspicious signs.

VI. Jiayin Year

In a Jia year, the Earth Movement is excessive; the Yin year is a yang year, so the calculation adds thirteen ke. Yin corresponds to the Gen trigram, and its number is eight; the number of the Earth Movement is five. Eight plus five makes thirteen, so thirteen ke are added. At the time of the movement transition, face the Yin direction and gaze into the distance. First one sees cyan Qi; after the cyan Qi ends, yellow Qi appears. This yellow Qi does not spread laterally but rushes straight upward into the sky. Because the Qi image of Yin and Jia is the same, the Qi neither flows laterally nor shifts; its Qi image remains for a long time without dispersing, which is auspicious.

VII. Bingzi Year

In a Bing year, the Water Movement is excessive; the Zi year is a yang year, so the calculation adds seven ke. Zi corresponds to the Kan trigram, and its number is one; since the Water Movement is excessive, one takes the completion number of Water, six, and adds it. One plus six makes seven, so seven ke are added. At the time of the movement transition, face the Si direction and gaze into the distance, because Bing’s position is lodged in the Si direction (Bing belongs to Fire, and Si also belongs to Fire). First one sees red Qi; after the red Qi ends, black Qi flows from the Bing direction to the Zi direction, and then it ends. If the Qi color is dense, flows swiftly, arrives at the expected time, and does not deviate from its direction, it is auspicious.

Eighth, the Bingwu Year: The Bing Water Movement is in excess; the Wu year is a yang year, so the timekeeping tally must be increased by fifteen ke. (Ke was an ancient unit of time; a day and night was divided into one hundred ke. “Movement” refers to the Five Movements [Wuyun], the Five-Phase qi that governs each year. “Excess” means exceeding the normal measure.) Why add fifteen ke? Wu belongs to Fire and corresponds to the Li trigram, whose number is nine; when the Water Movement is in excess, according to the “following completion” method (matching the generative and completion numbers of the Five Phases), one takes its completion number six. Six plus nine makes fifteen, so fifteen ke are added. At the handover of movement-qi, face the Si direction and gaze afar: first a red qi is seen. After the red qi has completely dispersed, black qi extends from the Bing direction all the way to the Wu direction. It is entirely black, and only black is seen; it soon disperses and does not encroach on the qi-colors of other directions. This is an auspicious omen.

Ninth, the Bingxu Year: The Bing Water Movement is in excess; the Xu year is a yang year, so the tally is increased by eleven ke. Why? Xu belongs to Earth, whose number is five; when the Water Movement is in excess, its completion number is six. Five plus six makes eleven, so eleven ke are added. At the handover of movement-qi, face the Si direction and gaze afar: first red qi is seen. After the red qi disperses, black qi extends from the Bing direction and ends only at the Xu direction. The qi-color is deep and dark, its movement is swift, and it does not encroach on other colors; this is auspicious.

Tenth, the Bingchen Year: The Bing Water Movement is in excess; the Chen year is a yang year, so the tally is increased by eleven ke. Why? Chen belongs to Earth, whose number is five; when the Water Movement is in excess, its completion number is six. Five plus six makes eleven, so eleven ke are added. At the handover of movement-qi, face the Si direction and gaze afar: first red qi is seen. After the red qi has dispersed, black qi extends from the Bing direction and ends only at the Chen direction. The black qi arrives on time and follows the seasonal order; it does not encroach on other directions. This is auspicious.

11. Bing-Shen Year: In the Bing-Shen year, the Bing water movement is excessive. Shen is a yang year, so the calculated number of ke must be increased by eight ke. Shen corresponds to the Kun trigram, and the number of the Kun trigram is two. Since the water movement is excessive, one adds the completion number of water, six; two plus six makes eight, hence eight ke are added. At the time of the transition between movement and qi, one gazes into the distance facing the Si direction and first sees red Qi. After the red Qi disperses, black Qi then appears from the Bing direction to the Shen direction, continuing until it ends. If the Qi’s color is deep and heavy, its movement rapid, its arrival timely, and it does not encroach on other directions, this is an auspicious omen.

12. Bing-Yin Year: In the Bing-Yin year, the Bing water movement is excessive. Yin is a yang year, so the calculated number of ke must be increased by fourteen ke. Yin corresponds to the Gen trigram, and the number of the Gen trigram is eight. Since the water movement is excessive, one adds the completion number of water, six; eight plus six makes fourteen, hence fourteen ke are added. At the time of the transition between movement and qi, one gazes into the distance facing the Si direction and first sees red Qi. After the red Qi disperses, black Qi appears from the Bing direction to the Yin direction, continuing until it ends. The black Qi is relatively light in color and moves rapidly; its timing and direction do not deviate, and this too is an auspicious omen.

13. Wu-Zi Year: In the Wu-Zi year, the Wu fire movement is excessive. Zi is a yang year, so the calculated number of ke must be increased by eight ke. Zi corresponds to the Kan trigram, and the number of the Kan trigram is one. Since the fire movement is excessive, one adds the completion number of fire, seven; one plus seven makes eight, hence eight ke are added. At the time of the transition between movement and qi, one gazes into the distance facing the Si direction; at this time the two movements, Bing and Wu, are both in the Si position. One first sees yellow Qi. After the yellow Qi disperses, red Qi appears from the Wu direction to the Zi direction, continuing until it ends. If the Qi’s color is deep and heavy, its movement rapid, its arrival timely and in sequence, and it does not change its original direction, this is an auspicious omen.

Fourteen, Wuwu Year: Wu belongs to the Fire Transport, and it is a yang year (the branch Wu), so the Fire Transport is overabundant (excessive); in reckoning, sixteen ke should be added. Wu corresponds to the Li trigram among the Bagua (Eight Trigrams), whose number is nine. Because the Fire Transport is excessive, one also adds Fire’s completion number, seven; nine plus seven makes sixteen, so sixteen ke are added (ke: an ancient unit of time, with one day and night divided into one hundred ke). At the transition of yunqi, one faces the Si direction (southeast) and observes: first a yellow Qi (vital energy) appears; after the yellow Qi has fully dispersed, red Qi extends from the Wu-stem direction to the Wu-branch direction before ending. This Qi is deep in color and fast in movement; if the timely Qi returns to its proper position, it is auspicious.

Fifteen, Wushen Year: In the Wu year the Fire Transport is excessive, and Shen is a yang year, so nine ke should be added. Shen corresponds to the Kun trigram, whose number is two; two plus Fire’s completion number seven makes nine, hence nine ke are added. At the phase transition, one faces the Si direction and observes; likewise, yellow Qi is seen first, and then red Qi is seen from the Wu-stem direction to the Shen direction, where it ends. The Qi is deep in color and fast in movement; if the Qi does not leave its proper position and is timely, it is auspicious.

Fragmentary passage (repeated text before Article 16): This passage is basically the same as Article 15; it only repeats “add nine ke,” “face Si and observe,” “first yellow, then red,” and “not shifting position, timely and auspicious,” and contains no new information.

Sixteen, Wuyin Year: In the Wu year the Fire Transport is excessive, and Yin is a yang year, so fifteen ke should be added. Yin corresponds to the Gen trigram, whose number is eight; eight plus Fire’s completion number seven makes fifteen, hence fifteen ke are added. At the phase transition, one faces the Si direction and observes: yellow Qi is seen first, and afterward red Qi is seen from the Wu-stem direction to the Yin direction, where it ends. The Qi is deep in color and fast in movement; if the timely Qi does not shift position, it is auspicious.

Seventeen, Gengxu Year: Geng is the Metal Transport, and the Metal Transport is excessive (Metal Qi is overabundant); Xu is a yang year, so fourteen ke should be added. Xu belongs to Earth, whose number is five; Metal’s completion number is nine; nine plus five makes fourteen, hence fourteen ke are added. At the phase transition, one faces the Shen direction (southwest) and observes: only white Qi is seen, from the Geng direction to the Xu direction, where it ends. There are no other colors; if the timely Qi does not encroach on other directions, it is auspicious.

Eighteen: The Gengchen Year: Geng is a year in which the Metal movement is in excess (among the Five Movements, Metal qi is relatively abundant); Chen is a yang year, so add fourteen ke to the calculation. The reason is this: Chen belongs to Earth, and the number of Earth is five; when the Metal movement is in excess, according to the method of completion numbers in the Five Phases, the completion number of Metal is nine. Five and nine together make fourteen, and therefore fourteen ke are added. (A ke is an ancient unit of time; one day and night was divided into one hundred ke.) At the time when the movements and qi alternate, face the southwest, the Shen position, and gaze into the distance; one sees white qi rising from the Geng position and stopping only at the Chen position. If the color of the qi is deep and its movement is swift, and if it moves in response to the time without losing its position, then it is auspicious.

Nineteen: The Renzi Year: Ren is the Wood movement in excess; Zi is a yang year, so add nine to the tally. The reason is this: Zi belongs to Kan, and the number of Kan is one; when the Wood movement is in excess, the completion number of Wood is eight. Eight and one make nine, and therefore nine ke are added. At the time when the movements and qi alternate, gaze into the distance facing the Hai position. Ren Wood originally lodges in Hai; therefore black qi is seen first, and then green qi, and it stops only when it has gone from Hai to Zi. If the color of the qi is deep and its movement is swift, and it does not turn toward another position, then it is auspicious.

Twenty: The Renwu Year: Ren is the Wood movement in excess; Wu is a yang year, so add seventeen to the tally. The reason is this: Wu belongs to Li, and the number of Li is nine; when the Wood movement is in excess, the completion number of Wood is eight. Eight and nine together make seventeen, and therefore seventeen ke are added. At the time when the movements and qi alternate, gaze into the distance facing the Hai position; first black qi is seen, and after the black qi has fully dispersed, green qi is seen again, and it stops only when it has gone from Ren to Wu. If the color of the qi is deep and its movement is swift, responding to the time without shifting its position, then it is auspicious.

21. The Renxu Year

A Ren year belongs to yang Wood, so the Wood movement is overabundant—that is, in “excess.” Xu is a yang year. The ancients calculated that this year’s “calculation number” (a time value measured in ke; in antiquity a day and night was divided into one hundred ke) required an addition of thirteen ke to the regular baseline. Xu belongs to Earth and takes the number five; because the Wood movement is in excess, it takes the number eight. Five and eight make thirteen, hence the addition of thirteen ke. At the transition of the movement and qi, one faces the Hai direction (north-by-west) and observes. One first sees black qi; after the black qi has fully dispersed, one then sees green qi extending from the Ren direction and ending only when it reaches Xu. The green qi is deep in color and moves swiftly. If it appears at the proper time and does not deviate from its direction, it is an auspicious omen.

22. The Renchen Year

In a Ren year the Wood movement is in excess, and Chen is a yang year, so the calculation number likewise has thirteen ke added. Chen belongs to Earth and takes the number five; because the Wood movement is in excess, it takes the number eight. Together they make thirteen, hence the addition of thirteen ke. At the movement transition, one faces the Hai direction and observes. One first sees black qi; after the black qi has fully dispersed, one sees green qi extending from Ren to Chen and stopping there. The green qi is deep in color and moves swiftly. If it arrives at the proper time and does not shift position, it is auspicious.

23. The Renshen Year

In a Ren year the Wood movement is in excess, and Shen is a yang year, so the “tally count” has ten ke added. Shen belongs to Kun and takes the number two; the original text here says “Water movement in excess,” and according to its “following completion” method one takes the number eight. Two and eight make ten, hence the addition of ten ke. At the movement transition, one faces the Hai direction and observes. One first sees black qi; then one sees green qi extending from Ren to Shen and ending there. The green qi is deep in color and moves swiftly. If it arrives at the proper time and does not shift position, it is auspicious.

24. The Renyin Year

In a Ren year the Wood movement is in excess, and Yin is a yang year, so the “tally count” has sixteen ke added. Yin belongs to Gen and takes the number eight; because the Wood movement is in excess, one again follows the “following completion” method and takes the number eight. Eight and eight make sixteen, hence the addition of sixteen ke. At the movement transition, one faces the Hai direction and observes. One first sees black qi; then one sees green qi extending from Ren to Yin and ending there. The green qi is deep in color and moves swiftly. If it comes at the proper time and does not go beyond its own position, it is a sign of smooth success.

Textual notes (end of fascicle five): “Ji” appears as “hua” in the manuscript. “Zhuan” appears as “zhuan” in the manuscript. “Ru” is suspected to be “jia.” The character “he” was originally omitted and is supplied according to the following text. “Shang” appears as “tu” in the manuscript. “Bing” was originally “si” and has been changed according to context. The character “jiu” was originally omitted and is supplied according to the sense. Before “jia” there should be the character “gu.”

Fascicle Six

Fascicle Six of the Suwen Liuqi Xuanzhu Miyu, titled “Expounded by Qixuanzi” (Qixuanzi is the appellation of the commentator/expounder).

The Chapter “Heaven’s Punishment of Excess”: Six Methods of the Heavenly-Punishment Movement

The title means: it discusses the principle by which Heaven uses punishment to restrain the movements of qi. “Yun” refers to the Five Movements, namely the five qi-movements of Wood, Fire, Earth, Metal, and Water; “Sitian” refers to one of the Six Qi that governs the climate of the year.

In a certain yang year, the Five Movements should ordinarily be excessive (the movement-qi being overabundant), but the qi of Sitian restrains it so that it cannot become flourishing. Thus it is counted neither as excessive nor as deficient; therefore there is no calamity, and there is also no “shengfu” (the rebound or retaliatory change after being restrained). The reason for this is that this year is not a yin year.

The Gengzi Year

The Geng Metal movement originally belongs to excess; the zi year is a yang year, so in calculating the seasonal numbers one must add five. Why? Zi corresponds to the Kan position, and the number of Kan is one. The Geng Metal movement in a yang year should be excessive, but above there is Shaoyin Sovereign Fire as Sitian, and below it restrains the Metal movement; fire can overcome metal, so the metal qi is pressed and cannot be in excess; therefore it is not counted as excessive. The calculated number begins from the generative number and adds only four: one plus four makes five; hence it is called “adding five.”

At the transition of the movement-qi, looking toward the Shen direction, the qi of Geng Metal lodges in Shen, and one sees only white qi (the image of metal qi). From Geng to Zi, through to the end, red qi (fire qi) appears in the sky and comes to overcome the metal qi; metal cannot injure wood. Since this year is neither a yin year nor excessive, it is called the “Heavenly Punishment Movement.”

First Section (Gengwu)

In this year the sexagenary cycle is Gengwu. The Heavenly Stem Geng belongs to Metal; by principle, this year’s Metal movement should be “excess” (with Metal qi tending to be overabundant). However, the Earthly Branch Wu corresponds to a yang year, and calendrical reckoning requires adding thirteen ke. Why is this? Wu corresponds to the Li trigram in the Bagua, and the number of the Li trigram is nine. The qi of Wu fire comes to restrain Metal qi, preventing Metal qi from injuring Wood qi. Since this is neither a yin year nor a case of Metal qi excess, it is called the “Heavenly Punishment movement” (Tianxing yun), meaning that the movement qi is punished and constrained by fire qi.

This year Lesser Yin Sovereign Fire (the fire qi of the Hand Lesser Yin Heart) governs the heavenly qi of the first half of the year and also restrains the Metal movement below. The fire qi is pressed down and concealed, while Metal qi instead becomes vigorous; therefore Metal qi can no longer have surplus strength to exceed the normal measure, and so it is not counted as excess. The calculation is composed as follows: the generative number is four; adding the Li trigram number nine, four plus nine totals thirteen, hence thirteen ke are added.

At the transition of movement and qi, facing the Shen direction (southwest), one sees only white qi—Metal qi—until the movement period from Geng to Wu comes to an end. At the end of the movement period, heavenly red qi appears—fire qi—which restrains downward the concealed Metal qi, preventing Metal qi from becoming excess; thus it is neither a yang year nor a yin year.

Second Section (Gengyin)

This year is Gengyin. The Geng Metal movement should originally be excess; Yin is a yang year, and the calculation should add twelve ke. Why is this? Yin corresponds to the Gen trigram in the Bagua, and the number of the Gen trigram is eight. The Geng Metal movement should originally be excess, but above it Lesser Yang Ministerial Fire governs the heavenly qi; fire qi is concealed and Metal qi is vigorous, and its downward restraint also prevents the Metal movement from having surplus, so it is not counted as excess.

The calculation is composed as follows: the generative number four plus the Gen trigram number eight; four plus eight totals twelve, hence twelve ke are added.

At the transition of movement and qi, facing the Shen direction, gazing into the distance, one sees only white qi, until the movement period from Geng to Yin comes to an end. At the end of the movement period, heavenly red qi appears and restrains the Metal movement downward, preventing Metal qi from becoming excess; therefore Metal qi also cannot injure Wood qi.

IV. Gengshen: The Geng Metal movement should originally be excessive; the Shen year is yang, so six ke are added to the movement-Qi time count. The reason is: Shen belongs to Kun, whose number is two. The Geng Metal movement should originally be excessive, but above there is Shaoyang Xianghuo (Ministerial Fire) as Sitian—the celestial position governing the climate of the first half of the year—and below it further restrains the Metal Qi. Fire is abundant and Metal is subdued, so it cannot have excess. Therefore one changes to calculation by the generating number; the generating number is four, and four multiplied by two gives six, so six ke are added.

At the time of the movement-Qi transition, looking far toward the Shen direction, one sees only white Qi rising straight up from the Geng direction, not scattering horizontally elsewhere. Geng’s original position is in Shen, so the Qi rises directly. Afterward, red Qi in the sky comes to restrain it; hence although the movement should be excessive, it again cannot be excessive. This is also not a yin year, and therefore it cannot injure the Wood Qi.

V. Wuxu: The Wu Fire movement should originally be excessive; the Xu year is yang, and the corresponding number adds seven ke. The reason is: Xu belongs to Earth, whose number is five. The Wu Fire movement should originally be excessive, but above there is Taiyang Cold Water as Sitian—the celestial position governing the climate of the first half of the year—and below it further restrains the Fire movement, preventing it from having excess. Therefore one changes to calculation by the generating number. The generating number is two; two multiplied by five gives ten, but according to the scripture it is adding seven ke.

At the time of the movement-Qi transition, looking far toward the Si direction, one first sees yellow Qi; afterward red Qi flows horizontally, continuing from the Wu direction all the way to the Xu direction before stopping. Finally black Qi appears in the sky and restrains the Fire Qi below, so it is not excessive.

6. Wuchen

In a Wuchen year, the Wu Fire Movement should originally be “excessive” (the qi of the Five Movements being excessively dominant). But in this year, above, Taiyang Cold Water governs heaven (governing heaven refers to the upper qi that controls the year’s weather; Taiyang Cold Water is one of the Six Qi), while below the Fire Movement is again subjected to punitive restraint. Cold Water lies hidden and suppresses fire qi; fire cannot be in excess, so it does not count as excessive. Chen is a yang year; Chen belongs to Earth, and the number of Earth is five. Taking the generating number of Fire, two, and adding it to the number of Earth, five, yields seven; therefore the calculation adds seven ke.

At the time when the movements alternate, gaze into the distance facing the Si direction: first yellow qi is seen (the color of Earth), then red qi extends from the Wu direction all the way to the Chen direction until it stops; afterward black qi appears in the sky to punish and restrain it, subduing the Fire Movement so that fire cannot injure Metal. Thus this year is neither excessive nor a yin year.

Chapter on Yin Deficiency and Balanced Correctness: A Record

For the movement of insufficiency there are altogether seventeen rules; these are the rules for yin years.

2. Yichou

Yi is the Metal Movement and belongs to insufficiency. Chou is a yin year; Chou belongs to Earth, and the number of Earth is five. When the Metal Movement is insufficient, according to the method of “following generation,” take the generating number of Metal, four; five plus four makes nine; therefore subtract nine ke. The method for yin years is subtraction; this is an insufficiency year.

At the time of movement transition, face the Chen direction: first green qi is seen (the color of Yi Wood; Yi Wood originally lodges in the Chen position); after the green qi disperses, white qi (the color of Metal) flows horizontally from the Yi direction to the Chou direction and stops. This white qi is pale and moves slowly. If red qi arrives together with it, or if red qi comes again afterward, it indicates that fire qi takes advantage of the situation and becomes abundant; if black qi appears after that, it indicates that water qi recovers.

2. Yiwei

The Yi Metal Movement is insufficient; Wei belongs to Earth. The meteorological phenomena described in this passage are similar to the preceding entry: white qi is pale and moves slowly; sometimes red qi arrives together with it, or afterward red qi comes in succession, indicating that fire qi gains victory; if black qi is seen again after that, it indicates that water qi recovers.

Second, in the Yiwei year, the Yi Metal movement is deficient (among the Five Movements (Wuyun), the Metal qi is relatively weak), and Wei is yin Earth. By the “calculated number” (the number of ke obtained through calculation), it should be concealed for nine ke. Wei belongs to Earth, and the generative number of Earth is five; since the Metal movement is deficient, one takes the generative number of Metal, four; four plus five makes nine, hence it is concealed for nine ke. At the transition between movement and qi, face the Chen position and observe: first green qi is seen; after the green qi disperses completely, white qi comes from Yi (the east) to Wei (the southwest) and only then stops. If red qi comes at the same time, the force with which red qi restrains Metal is very fierce; if red qi comes later, the restraint is lighter. Thereafter, if the black qi that comes is large, the recovery of Metal qi is also great; if it comes small, the recovery is also small.

Third, in the Yihai year, the Yi Metal movement is deficient, and Hai is a yin year. Hai belongs to Qian of the Bagua (Eight Trigrams), whose number is six; since the Metal movement is deficient, one takes the generative number four; four plus six makes ten, hence it is concealed for ten ke. At the movement transition, face the Chen position and observe: first green qi is seen; after the green qi disperses, white qi comes from Yi to the Chen direction and then stops. This white qi is pale and thin in color and moves slowly. If red qi comes at the same time, the force of overcoming Metal is very fierce; if red qi comes later, the overcoming is lighter. Thereafter, if the black qi that comes is large, the recovery is also great; if it comes small, the recovery is also small.

Fourth, in the Yisi year, the Yi Metal movement is deficient, and Si is a yin year. Si belongs to Xun of the Bagua, whose number is four; since the Metal movement is deficient, one takes the generative number four; four plus four makes eight, hence it is concealed for eight ke. At the movement transition, face the Chen position and observe: first green qi is seen; after the green qi disperses, white qi comes from Yi to the Si direction and then stops. This white qi is pale and thin in color and moves slowly. If red qi comes at the same time, the force of overcoming Metal is very deep; if red qi comes later, the overcoming is lighter. Thereafter, if the black qi that comes is large, the recovery is also great; if it comes small, the recovery is also small.

V. Dingchou Year

The Dingchou year belongs to the Wood movement (Ding and Ren combine and transform into Wood, which is the Wood movement among the Five Movements), but the power of the Wood movement is insufficient. Chou is Yin Earth, and the number of Earth is five; Wood is the generative number three. Calculating according to “following the generative number,” three plus five makes eight, so it is recorded as “eight ke” (with eight as the unit of time). At the moment when the movement changes, one should face the Wei direction (an earthly-branch direction, slightly southwest) and observe. The qi of Ding Fire originally lodges in the Wei palace, so red qi is seen first; after the red qi disperses, green qi extends from the Ding direction to the Chou direction and only then stops. Subsequently white qi arrives together with it; when Metal qi overcomes Wood qi, Metal’s victorious force is heavy; if the white qi arrives later, Metal’s victorious force is light. Then, when it lodges in the Wei palace, the situation is the same. Afterward crimson qi arrives: if the crimson qi comes with great force, Fire qi accordingly becomes prosperous; if it comes with little force, Fire qi accordingly weakens, and the qi of the movement gradually recovers from this.

VI. Dingwei Year

Wei also belongs to Earth and likewise takes the number eight, for the same reason as above. The Wood movement is deficient, and Ding is originally in the Wei position, so the green qi need not flow horizontally to the Wei direction; it only rises upward. If white qi appears at the same time, Metal’s victory is relatively heavy; if the white qi emerges later, Metal’s victory is relatively light. Afterward crimson qi arrives, and the rise and fall of Fire qi is also determined by the size of the crimson qi.

VII. Dingyou Year

This passage raises a question: You is Yin Metal; what is the reason for “the calculated number stores ten”? It is followed only by the sentence “If it comes in great force, Fire recovers greatly; if it comes in small force, Fire recovers slightly,” which explains that the strength or weakness of the crimson qi determines the rise and fall of Fire qi.

7. Dingyou Year

The Dingyou year is a yin year in which the Ding wood movement is deficient (wood qi is relatively weak). The calculated ke number is “Cangshi” (“stored ten”), that is, ten ke. The reason is that You corresponds to the Dui trigram among the Bagua, whose number is seven; when the wood movement is deficient, the number taken is three; three plus seven makes ten, so it is recorded as ten ke. At the transition of movement and qi, one should face the Wei direction (southwest) and observe. First red qi appears; after the red qi disperses, green qi flows laterally from the Ding direction until it reaches the You direction and then ends. At this time the qi color is calm and level (the character dan may be a variant of tan), and its movement is slow. White qi arrives together, and metal qi then becomes extremely strong; afterward, if more qi comes, its prevailing force will weaken. Red qi then follows: if its momentum is great, fire qi becomes strong again; if its momentum is small, fire qi becomes weak again.

8. Jimao Year

The Jimao year is a yin year in which the Ji earth movement is deficient (earth qi is relatively weak). The calculated ke number is “reduced eight,” that is, eight ke. The reason is that Mao corresponds to the Zhen trigram among the Bagua, whose number is three; the number of the Ji earth movement is five. Earth has no completed number; only five is taken. Three plus five makes eight, so it is recorded as eight ke. At the transition of movement and qi, face the Wei direction; Ji earth also lodges its flourishing in Wei. First purple qi appears; after the purple qi disperses, yellow qi flows laterally from the Ji direction until it reaches the Mao direction and then ends. Green qi arrives together, and wood qi then becomes extremely strong; afterward, if wood qi prevails again, its force is slightly weaker. Then white qi appears: if its momentum is great, metal qi becomes strong again; if its momentum is small, metal qi becomes weak again.

9. Jiyou Year

The Jiyou year is a yin year in which the Ji earth movement is deficient. The calculated tally number is “reduced twelve,” that is, twelve ke. The reason is that You corresponds to the Dui trigram, whose number is seven; the deficient Ji earth movement has the number five. Seven plus five makes twelve, so it is recorded as twelve ke. At the transition of movement and qi, face the Wei direction and observe. First purple qi appears; after the purple qi disperses, yellow qi flows laterally from the Ji direction until it reaches the You direction and then ends. Green qi arrives together, and wood qi then becomes extremely strong; afterward, if wood qi prevails again, its force diminishes. Then white qi appears: if its momentum is great, metal qi becomes strong again; if its momentum is small, metal qi becomes weak again.

9. Jiyou Year (Repeated, with Slight Textual Differences)

This passage is exactly the same in its calculation as the preceding entry; only individual words and phrases in the description differ. The calculated ke number is likewise twelve ke, and the sequence of movement-qi changes remains purple qi, yellow qi, green qi, and white qi; only the wording of the latter half differs slightly, while the meaning expressed is the same.

Ten, Jisi Year: The power of the Ji Earth phase is insufficient, and the Si year is a yin year. The number of ke reported by the time calculation is nine. The reason is that Si corresponds to Xun of the Bagua (Eight Trigrams), whose number is four; because the Ji Earth phase is insufficient, the number taken is five; four plus five makes nine, so nine ke are reported. At the time of the phase transition, observe while facing the Wei direction. First a purple Qi is seen; after the purple Qi fully disperses, yellow Qi flows laterally from the Ji direction to the Si direction and then stops. Green Qi then arrives together with it; if Wood Qi overcomes Earth, the changes are severe; afterward, if Wood Qi becomes stronger, the changes are lighter. Next white Qi appears; if the white Qi is strong, purple Qi appears along with it, and after it likewise fully disperses, yellow Qi flows laterally to the Si direction and stops, while green Qi arrives together, with the case of Wood overcoming as above. Finally white Qi arrives: if Metal Qi is strong, Metal Qi’s recovery is great; if Metal Qi is weak, Metal Qi’s recovery is small.

Eleven, Jihai Year: The Ji Earth phase is likewise insufficient, and the Hai year is a yin year. The reported number is eleven ke. The reason is that Hai corresponds to Qian of the Bagua, whose number is six; because the Ji Earth phase is insufficient, five is taken; five plus six makes eleven, hence eleven ke are reported. At the time of the phase transition, again face the Wei direction. First a purple Qi is seen; after it fully disperses, yellow Qi flows laterally from the Ji direction to the Hai direction and stops; green Qi arrives together with it. If Wood overcomes, the changes are severe; if Wood’s overcoming weakens, they are light. Afterward white Qi appears: if Metal Qi is strong, Metal Qi recovers strongly; if Metal Qi is weak, it recovers weakly.

Twelve, Xinmao Year: The Xin Water phase is insufficient, and the Mao year is a yin year. The reported number is four ke. The reason is that Mao corresponds to Zhen of the Bagua, whose number is three; when the Water phase is insufficient, the generative number is taken, namely one; one plus three makes four, so four ke are reported. At the time of the phase transition, face the Xu direction. Xin Metal originally lodges in the Xu position; first a mild white Qi is seen, its color like brown; after it fully disperses, black Qi flows laterally from the Xin direction to the Mao direction and stops. Yellow Qi arrives together with it; if Earth Qi overcomes, the changes are severe; afterward, if Earth Qi becomes stronger, the changes are lighter. Next green Qi arrives: if Wood Qi is strong, Wood’s recovery is also strong; if Wood Qi is weak, its recovery is also weak.

13. In the xinyou year, the Xin-water movement is deficient (among the Five Movements, the power of the water movement is somewhat weak). This is a yin year; calculated by number, it should “conceal” eight ke (“concealed ke” refers to the ke count of movement-qi derived from trigram numbers). Why eight? You corresponds to Dui among the Bagua, and the Dui trigram number is seven; since the Xin-water movement is deficient, the number taken is one; one plus seven makes eight, so it conceals eight ke.

At the transition of the movement-qi, one faces the Xu direction (northwest) and observes: first a warm white qi appears; after the white qi disperses, black qi flows laterally from the Xin direction and ends only when it reaches the You direction. Yellow qi arrives together with it: when earth qi is preponderant it is heavy; afterward, when earth qi is preponderant it is slight. Then cyan qi appears: if the incoming wood qi is strong, the wood qi’s recurrence (responsive change) is also strong; if the incoming wood qi is weak, the recurrence is also weak.

14. In the xinsi year, the Xin-water movement is deficient; Si is a yin year, and calculated by number it should conceal five ke. Why five? Si corresponds to Xun among the Bagua, and the Xun trigram number is four; since the Xin-water movement is deficient, the number taken is one; one plus four makes five, so it conceals five ke.

At the transition of the movement-qi, facing the Xu direction and observing: first a warm white qi appears; afterward black qi flows laterally from the Xin direction and stops only when it reaches the Si direction. Yellow qi arrives together: when earth qi is preponderant it is great; afterward, when earth qi is preponderant it is slight. Then cyan qi appears: if incoming wood is strong, wood’s recurrence is also strong; if incoming wood is weak, the recurrence is also weak.

15. In the xinhai year, the Xin-water movement is deficient; Hai is a yin year, and calculated by tally numbers it should conceal seven ke. Why seven? Hai corresponds to Qian among the Bagua, and the Qian trigram number is six; since the Xin-water movement is deficient, the number taken is one; one plus six makes seven, so it conceals seven ke.

At the transition of the movement-qi, facing the Xu direction and observing: first a warm white qi appears; afterward black qi flows laterally from the Xin direction and stops only when it reaches the Hai direction. Yellow qi arrives together: when earth qi is preponderant it is heavy; afterward, when earth qi is preponderant it is slight. Then cyan qi appears: if incoming wood is strong, wood’s recurrence is also strong; if incoming wood is weak, the recurrence is also weak.

16. Guichou Year

In the Guichou year, the Gui-fire movement is “insufficient” (weak in strength). Chou belongs to Earth, and according to the Five Phases its number is five; Gui-fire is insufficient, and its number is two; two plus five makes seven. This is why it says “hides seven ke”—that is, the moment of movement-qi transition is to be concealed by seven ke from the regular time. (A ke is an ancient unit of time; a day and night were divided into one hundred ke.) At the time of the movement-qi transition, one should face the Chou direction and observe, because the original qi of Gui-fire is lodged within Chou Earth.

Before the movement transitions, a blue-green qi first appears. After the blue-green qi disperses, red qi rushes straight up into the sky. Gui and Chou belong to the same family, so the red qi does not scatter laterally. Its color is like cinnabar (the original text appears to have a mistaken character here, likely for “cinnabar”). Thereafter black qi appears together with it: if water qi prevails, the situation is severe; if water qi is not abundant, it is mild. After that yellow qi appears: if Earth qi comes greatly, the response is great; if Earth qi comes slightly, the response is slight.

17. Guiwei Year

The Guiwei year is likewise a year when Gui-fire movement is insufficient. Wei also belongs to Earth, and its number is five; two plus five still makes seven, but here it is “subtracts seven ke” rather than “hides seven ke.” At the movement transition, one still faces the Chou direction and observes. Blue-green qi first appears; after it disperses, red qi flows laterally from the Gui direction to the Wei direction, pale and thin in color and slow in movement. Black qi arrives together with it: if water qi prevails, it is severe; if water qi does not prevail, it is mild. Afterwards yellow qi follows: if Earth is great, the response is great; if Earth is small, the response is small.

Pingqi Movement

The regular calculation of movements and qi takes the sixteen methods as the standard. Here it says “the sixteen methods are thirteen,” meaning that the actual count is thirteen. The reason is that among the four years that meet, three years are the same as Tianfu and must be deducted, so only thirteen remain. (Tianfu refers to special years when the year branch coincides with the movement and qi, belonging to circumstances of greater change; Pingqi refers to the normal state without excess or deficiency.)

The Jiyou Year

In the Jiyou year, the annual movement is the Ji Earth movement, belonging to a “deficient” year. Wei is a yin year; the governing celestial Qi above is Taiyin Earth, which accords in nature with the movement Qi and is called “Tianfu” (Heavenly Talisman). The Tianfu accords with the Qi of the Ji Earth movement and is rectified, with no pathogenic Qi coming to overcome it; therefore it is called “balanced Qi.” The day on which the Qi arrives is the same as the day of the governing celestial Qi. In calculation, Wei belongs to Earth, with a hidden number of five; the Ji Earth movement itself adds the number five of balanced Qi. With one addition and one hidden number, it is neither deficient nor excessive, but exactly balanced. At the handover of the movement, observe facing the Wei direction: first a purple Qi is seen; after the purple Qi disperses, yellow Qi rises upward into the heavens, and in the sky yellow Qi also joins with it, so the celestial Qi and the movement Qi are the same. If there is no other mixed color, the divination is auspicious.

The Jichou Year

The Jichou year is likewise the Ji Earth movement and belongs to a “deficient” year. Chou is a yin year; the governing celestial Qi above is Taiyin Earth, which accords in nature with the movement Qi and is also a Tianfu. In calculation, Chou’s hidden number is also five; the Earth movement adds five. At the handover of the movement, gaze into the distance facing the Wei direction: first a purple Qi is seen; after the purple Qi disperses, yellow Qi flows laterally from the Ji direction to the Chou direction, and in the heavens yellow Qi joins with it. With no other mixed color, the divination is auspicious.

The Yiyou Year

In the Yiyou year, the annual movement is the Yi Metal movement, belonging to a “deficient” year. You is a yin year; the governing celestial Qi above is Yangming Metal, the same as the position of the yearly convergence (suihui), and You itself also belongs to Metal. In calculation, You’s hidden number is seven; the Metal movement adds seven. At the handover of the movement, gaze into the distance facing the Chen direction: first a green Qi is seen; after the green Qi disperses, white Qi flows laterally from the Yi direction to the You direction, and in the heavens white Qi joins with it. With no other mixed color, the divination is auspicious.

The Yimao Year

The Yimao year is likewise the Yi Metal movement and belongs to a “deficient” year. Mao is a yin year; the governing celestial Qi above is Yangming Metal, called “Tianfu according with De.” Mao corresponds to the Zhen trigram in the Bagua, with a hidden number of three; the Yi Metal movement adds seven. At the handover of the movement, gaze into the distance facing the Chen direction: first a green Qi is seen; after the green Qi disperses, white Qi flows laterally from the Yi direction to the Mao direction, and in the heavens white Qi joins with it. With no other mixed color, the divination is auspicious.

Background

This passage uses the calculation method of the five movements and six Qi. “Movement” refers to the Five Phases Qi dominant in each year (Wood, Fire, Earth, Metal, Water), divided into the two states of “excessive” and “deficient”; “governing celestial” refers to the Five Phases attribute of the dominant Qi above in a year; “Tianfu” means that the governing celestial Qi accords with the movement Qi; “hidden number” is the Five Phases number corresponding to each earthly branch (Wood three, Fire two, Earth five, Metal seven, Water one), used to calculate additions and subtractions to the movement Qi. The ancients judged auspiciousness or inauspiciousness through the colors of Qi seen at the handover of the movements.

V. Dinghai

In a Dinghai year, Ding corresponds to the wood movement, and the power of wood qi is somewhat weak (“insufficient,” meaning the movement qi is lacking). Hai is a yin year. Above, it encounters the Jueyin wood governing-heaven qi, and the two share the same qi and combine; this is called Ritianfu (Day Heavenly Talisman), meaning that the celestial phenomena and the year’s movement resonate with each other. In calculation, Hai is assigned to Qian, its stored number is taken as six, and eight is added to the Ding wood movement. At the transition of the movement qi, one faces the Wei direction and looks out: first red qi is seen; after the red qi disappears, green qi flows laterally from the Ding direction to the Hai direction. Crimson qi appears in the sky and merges with it, with no other color mixed in; this is an auspicious sign.

VI. Dingsi

In a Dingsi year, likewise, the Ding wood movement is weak, and Si is a yin year. Above, it encounters the Jueyin wood governing-heaven qi, and this likewise constitutes Ritianfu (Day Heavenly Talisman). In calculation, the stored number of Si is taken as four, and eight is added to the Ding wood movement. At the transition of the movement qi, one faces the Wei direction: first red qi is seen; afterward green qi flows laterally from the Ding direction to the Si direction, and crimson qi appears in the sky and merges with it, with no other color mixed in; this is an auspicious sign. The six cases above all belong to Tianfu (Heavenly Talisman) and are harmonious and balanced qi.

VII. Guisi

In a Guisi year, Gui corresponds to the fire movement, and the power of fire qi is insufficient. Si is a yin year. Below, it encounters the Shaoyang ministerial fire zaiquan qi (zaiquan refers to the governing terrestrial qi of the latter half of the year), and below it also obtains the governing-earth qi and combines with it; this is called Tongsui Hui (Same-Year Convergence), meaning that the terrestrial qi is the same as the year branch and they meet each other. In calculation, the stored number of Si is taken as four, and seven is added to the Gui fire movement. At the transition of the movement qi, one faces the Chou direction: first azure qi is seen; after the azure qi disappears, crimson qi flows laterally from the Gui direction to the Si direction, and crimson qi appears on the earth and merges with it, with no other color mixed in; this is an auspicious sign.

VIII. Guihai

In a Guihai year, the Gui fire movement is weak, and Hai is a yin year. Below, it encounters Shaoyang ministerial fire zaiquan, and below it obtains the governing-earth qi and combines with it; this is likewise called Tongsui Hui (Same-Year Convergence). In calculation, the stored number of Hai is taken as six, and seven is added to the Gui fire movement. At the transition of the movement qi, one faces the Chou direction: first azure qi is seen; afterward crimson qi flows laterally from the Gui direction to the Hai direction, and crimson qi appears on the earth and merges with it, with no other color mixed in; this is an auspicious sign.

9. The Xinchou Year: Xin belongs to the water movement, and the movement qi is insufficient (its power is relatively weak). Chou is a yin year. Below the earthly branch, the lower-position qi is Taiyang cold water; it accords with the water nature of the Sitian (heaven-controlling) qi and both belong to the water phase, so it is called “same-year convergence” (the annual movement and the qi mechanism of the year branch converge). In calculation, the number stored in Chou is five; with the water movement superimposed, it is six. At the time of the transition of the movement qi, face the Xu direction and observe: first a warm-white qi is seen; afterward black qi is seen flowing horizontally from the Xin direction to the Chou direction. If black qi converges above the earth and there is no other color, it is auspicious.

10. The Xinwei Year: Xin’s water movement is insufficient, and Wei is a yin year. The lower-position qi is still Taiyang cold water; water converges with the earthly qi, and both belong to the water phase, so it is called “same-year convergence.” In calculation, the number of Wei minus five; with the Xin water movement superimposed, it is six. At the time of the movement transition, face the Xu direction and observe: first a warm-white qi is seen; after the qi color disperses, black qi is again seen flowing horizontally from the Xin direction to the Wei direction. If black qi converges on the earth and there is no other color, it is auspicious.

11. The Guimao Year: Gui belongs to the fire movement, and the movement qi is insufficient. Mao is a yin year. The lower-position qi is Shaoyin sovereign fire; fire converges with the earthly qi, and both belong to the fire phase, so it is called “same-year convergence.” In calculation, the number stored in Mao is three; with the Gui fire movement superimposed, it is seven. At the time of the movement transition, face the Chou direction and observe: first a blue-green qi is seen; after the qi color disperses, red qi is again seen flowing horizontally from the Gui direction to the Mao direction. If red qi converges on the earth and there is no other color, it is auspicious.

12. The Guiyou Year: Gui’s fire movement is insufficient, and You is a yin year. The lower-position qi is Shaoyin sovereign fire; fire converges with the earthly qi, so it is called “same-year convergence.” In calculation, the number stored in You is seven; with the Gui fire movement superimposed, it is seven. At the time of the movement transition, face the Chou direction and observe: first a blue-green qi is seen; afterward red qi is seen flowing horizontally from the Gui direction to the You direction. If red qi converges on the earth and there is no other issue, it is auspicious.

13. The Dingmao Year: Ding belongs to the wood movement, and the movement qi is insufficient. Mao is a yin year, and Mao itself belongs to wood; it converges with Ding wood, so it is called “proper year convergence.” The number stored in Mao is three. Ding qi flows horizontally from the Gui direction to the You direction; red qi on the earth converges with it. If there is no other issue, it is auspicious.

Volume Six, Final Section (Item Thirteen)

This section discusses the cause of the “Year Convergence” (Sui Hui). In a Ding year the movement belongs to Wood (according to the doctrine of the Five Movements, Ding combines with Ren and transforms into Wood), and the earthly branch of a Mao year also belongs to Wood. Wood and Wood resonate as the same qi, and so it is said to “obtain the proper Year Convergence.” The Year Convergence is a convergence configuration in the doctrine of movements and qi, referring to the convergence of the annual movement with the year branch. In calculation, the stored number of Mao is three, and the additive number of the Ding Wood movement is eight. At the time of the alternation of movement and qi, one faces the Wei direction (south-southwest) and observes: first a red qi appears; after the red qi disperses, a blue-green qi is seen flowing laterally from the Ding direction to the Mao direction, while another blue-green qi above Mao comes to meet it. This is why it is called the Year Convergence.

There are four kinds of Year Convergence; what is described here is only one of them, and there are three others. It is therefore the same in nature as the “Heavenly Conformity” (Tianfu), another convergence configuration. The three years Yi You, Ji Wei, and Ji Chou belong to this category. Calculated according to balanced qi (Ping Qi), it should be sixteen in number, but in fact it falls on thirteen years.

Volume Seven: Chapter on the Record of Movement Arrival, Overtaking, and Connection · Twenty Methods of the Tuolin (Escaping Arrival) Movement

“Tuolin” refers to years in the sixty-year cycle in which the heavenly stem and earthly branch cannot be matched; these are years of great misfortune. Yet not every year of this kind is Tuolin; sometimes it appears only once in more than a hundred years. Once it occurs, it causes the people and agricultural affairs throughout the world to lose their normal livelihood and fall into disorder.

The so-called “twenty methods,” according to the sense of the text, refers to a category of years within the sixty-year cycle that, from remotest antiquity to the present, always arrive and do not escape. Among them are twelve “branch-guarding years,” in which the stem and branch always arrive together and never escape, namely: Jia Yin, Yi Mao, Wu Wu, Ji Wei, Geng Shen, Xin You, Bing Wu, Ding Wei, Ren Zi, Gui Chou, Wu Xu, and Ji Si.

This passage discusses several categories of years for calculating yunqi—the movement of qi, by which the ancients prognosticated the year’s harvest and good or ill fortune—according to the stem-branch sexagenary cycle.

The first category is the twelve Shouzhi years: Jiayin, Yimao, Wuwu, Jiwei, Gengshen, Xinyou, Bingwu, Dingwei, Renzi, Guichou, Wuxu, and Jisi. In these twelve years, the qi presided over by the earthly branch constantly approaches and rests upon them, and does not depart.

The second category is the twelve Tianfu years: Wuzi, Wuwu, Wuyin, Wushen, Bingxu, Bingchen, Jichou, Jiwei, Yimao, Yiyou, Dingsi, and Dinghai. Among them, three years coincide with Shouzhi years, so in actual count there are only nine.

The third category is the twelve Dihe years: Gengzi, Gengwu, Xinchou, Xinwei, Renyin, Renshen, Guiyou, Guiwei, Jiachen, Jiaxu, Guisi, and Guihai. In these twelve years, the qi of earthly convergence likewise constantly approaches and is not detached.

The fourth category is the ten Zhifu years: Renchen, Renxu, Bingwu, Bingzi, Bingyin, Bingshen, Xinmao, Xinyou, Yiwei, and Jichou. Several of these years overlap with Shouzhi and Tianfu years. The preceding categories as listed total forty-six years; after removing eight duplicates, the actual total is thirty-eight years.

The fifth category concerns Jiazi as the originating head and Dingmao as Suihui, the yearly convergence. These two types of years likewise have constant approach without detachment. Together with those discussed above, there are forty years in all that are years of constant approach, but among them in actual fact only twenty years manifest tuolin, “loss of approach”—that is, the qi movement departs and no longer approaches that year.

The sixth category is the prognostication for a Yichou year. At the time of transition between yun and qi, facing the Chen direction and gazing into the distance, one sees only green qi appear, while white qi barely rises and then vanishes; the yunqi has not reached the Chou position. This is called “Yi does not approach Chou,” and it is considered a year of great misfortune.

Background: This passage discusses the ancient method of yunqi calculation. The ancients combined the Heavenly Stems (jia, yi, bing, ding, etc.) with the Earthly Branches (zi, chou, yin, mao, etc.) to calculate the climate and movements of a given year or period. “Lin” refers to the qi of a Heavenly Stem descending upon the corresponding Earthly Branch; “bu lin” means that the two cannot match. The terms “dengshu,” “suanshu,” and “choushu” all refer to methods of calculation; “according to a yin year” and “according to a yang year” mean that selection is made according to the yin-yang attribute of the Heavenly Stem. “Yunqi transition” is the time when yunqi changes; one should face the direction indicated by a certain Earthly Branch and gaze into the sky, observing the qi colors to verify the result of the calculation.

Item-by-item interpretation:

Wuchen: The calculation result belongs to the “excessive” category. At the yunqi transition, gazing toward the si position, one first sees yellow qi; then scarlet qi appears and disappears, or simply does not appear. This indicates that wu does not descend upon chen—that is, the qi of the Heavenly Stem has not descended upon the Earthly Branch chen position.

Yihai: The calculation method is the same as for a yin year. At the yunqi transition, gazing toward the chen position, one first sees green qi; then white qi appears and disappears without reaching the hai position. This indicates that yi does not descend upon hai.

Dingchou: The calculation method is the same as for a yin year. At the yunqi transition, gazing toward the wei position, one first sees red qi; then blue-green qi appears and disappears without reaching the chou position. This indicates that ding does not descend upon chou.

Jimao: The calculation follows a yin year. At the yunqi transition, gazing toward the wei position, one first sees purple qi; then yellow qi appears and disappears without arriving at the mao position. This indicates that ji does not descend upon mao.

Gengchen: The calculation follows a yang year. At the yunqi transition, gazing toward the shen position, one first sees white qi, which then disappears without reaching the chen position. This indicates that geng does not descend upon chen.

Xinsi: The tally calculation follows a yin year. At the yunqi transition, gazing toward the xu position, one first sees a warm white color; then black qi appears and disappears. This indicates that xin does not descend upon si.

Renwu: The calculation follows a yang year. At the yunqi transition, gazing toward the hai position, one first sees black qi; then blue-green qi appears and disappears without arriving at the wu position. This indicates that ren does not descend upon wu.

This passage uses sexagenary days to calculate whether a qi movement will descend, and it belongs to Daoist omen-divination literature. The terms dengshu, choushu, and suanshu refer to calculation methods, which differ according to the yin-yang nature of the year in question. “At the time of qi-movement transition” means the moment when the qi movement changes; “facing a certain direction and gazing” means observing celestial phenomena while facing a particular direction; and “descend” means that a particular qi descends into a particular position. The method of judgment in each entry is the same: first one sees a certain qi appear; then another qi appears and subsequently disperses; since it never reaches the corresponding position, one concludes that the qi of that day “does not descend.”

On the Guiwei day (a yin year, using suanshu), at the time of qi-movement transition one gazes toward the west (the You position). One first sees blue-green qi; afterward red qi appears and then disperses, failing to reach the Wei position. This shows that the Gui qi did not descend into the Wei position.

On the Jiashen day (a yang year, using dengshu), at the time of qi-movement transition one gazes toward the northeast (the Yin position). One first sees green qi; afterward yellow qi appears and then recedes, failing to reach the Shen position. This shows that the Jia qi did not descend into the Shen position.

On the Gengyin day (a yang year, using choushu), at the time of qi-movement transition one gazes toward the southwest (the Shen position). One first sees white qi; afterward white qi again disperses, failing to reach the Yin position. This shows that the Geng qi did not descend into the Yin position.

On the Xinmao day (a yin year, using suanshu), at the time of qi-movement transition one gazes toward the northwest (the Xu position). One first sees warm white qi; afterward black qi appears and then disperses, failing to reach the Mao position. This shows that the Xin qi did not descend into the Mao position.

On the Jiawu day (a yang year, using suanshu), at the time of qi-movement transition one gazes toward the northeast (the Yin position). One first sees green qi; afterward yellow qi appears and then disperses, failing to reach the Wu position. This shows that the Jia qi did not descend into the Wu position.

On the Yiwei day (a yin year, using suanshu), at the time of qi-movement transition one gazes toward the southeast (the Chen position). One first sees green qi; afterward white qi appears and then disperses, failing to reach the Wei position. This shows that the Yi qi did not descend into the Wei position.

On the Dingyou day (a yin year, using choushu), at the time of qi-movement transition one gazes toward the southwest (the Wei position). One first sees red qi; afterward green qi appears and then disperses, failing to reach the You position. This shows that the Ding qi did not descend into the You position.

On the Jihai day (a yin year, using choushu), at the time of qi-movement transition one gazes toward the southwest (the Wei position). One first sees purple qi; afterward yellow qi appears and then disperses, failing to reach the Hai position. This shows that the Ji qi did not descend into the Hai position.

Seventeen, Yisi: Calculated according to a yin year (choushu, the method of calculation), when the movement transitions, one faces the Chen position (southeast) and observes. If one first sees green qi, and then white qi appears and disperses without reaching the Si position, this indicates that the stem Yi cannot come to the Si position.

Seventeen (another entry): The original title of this entry is Yisi, but the conclusion says “Ji does not approach Hai”; the beginning and end are inconsistent, and it is suspected that copying confusion is involved. Its general meaning is: calculation according to a yin year, at the movement transition one faces the Wei position (southwest) and observes; if one first sees purple qi, and then yellow qi appears and fades without reaching the You position, this indicates that the stem Ji cannot come to the You position.

Eighteen, Jiyou: Calculated according to a yin year, at the movement transition one faces the Wei position; if one first sees purple qi, and then yellow qi appears and fades without reaching the You position, this indicates that the stem Ji cannot come to the You position.

Nineteen, Gengxu: Calculated according to a yang year, at the movement transition one faces the Shen position (southwest); if one first sees white qi, which immediately fades without reaching the Xu position, this indicates that the stem Geng cannot come to the Xu position.

Twenty, Xinhai: Calculated according to a yin year, at the movement transition one faces the Xu position (northwest); if one first sees a warm white qi, and then black qi appears and fades without reaching the Hai position, this indicates that the stem Xin cannot come to the Hai position.

In summary, all of the above are called “tuolin”—that is, the qi of the heavenly stem and the earthly branch fail to correspond as expected. This does not necessarily occur every year; whenever the movement qi does not arrive in place and the heavenly stem does not approach the earthly branch, it foretells an inauspicious year.

In the “Yun Tong Zai Hua Ji Pian,” the phrase “twelve Earth-punishment movements” refers to the calculation rules listed above, which apply to six yin years and six yang years.

First, Renzi: Ren is the Wood movement, and Zi is a yang year. At the movement transition, if the Yangming qi is below (referring to the position of underground spring water), and Metal qi comes to overcome Wood, then white dust will rise in all directions and, above, support the Wood movement, causing the punitive qi (the restraining qi) to weaken and diminish. This indicates that the force of Earth is less than the decree of Heaven.

In the Renwu year, Ren corresponds to the Wood Movement, and Wu is a yang year. The timing of the movement-qi alternation is still calculated according to the previous method. After the solar terms change, there appears below Yangming metal qi (one of the Six Qi, belonging to dry metal), and white qi is repeatedly seen among the valleys. Whenever metal qi is seen to restrain wood qi, wood qi becomes weak and cannot overcome metal qi; therefore earthly qi prevails over the annual movement.

In the Guichou year, the Fire Movement is insufficient (the qi of the Five Movements lacks strength). The timing of the movement-qi alternation follows the previous method. Below it encounters Taiyang cold water in Zai Quan (Zai Quan refers to the earthly qi beneath the movement-qi; here it is the qi of cold water). After the movement-qi passes, black qi is often seen rising repeatedly; from afar it looks dim and murky, rising upward to restrain the Fire Movement. Fire qi is insufficient, and the transformative decree of fiery heat loses its proper rhythm.

In the Guiwei year, the Fire Movement is insufficient, and the timing of the movement-qi alternation is likewise calculated according to the previous method. After the movement-qi passes, water qi within the earth comes to restrain it; black qi rises from the ground and prevails upward over the Fire Movement. Fire qi is insufficient, and the transformative decree of fiery heat diminishes, leaving only half.

In the Jiayin year, it is the Earth Movement, and its movement force is as if excessive (exceeding the normal measure). The calculated timing agrees with the climate. After the movement passes, below one sees Jueyin wood in Zai Quan; from time to time it rolls up azure dust, and from afar the forests seem shrouded in smoke and then turn emerald green. Earthly qi appears frequently; earth qi transforms into rain and dampness, and yet it must still lose its proper seasonal command.

In the Jiashen year, it forms a mutual reciprocal transformation with the Jiayin year (duihua: two opposite years whose governing qi correspond and transform mutually). Likewise, below it meets Jueyin wood in Zai Quan; wood qi restrains the Earth Movement, and the transformative cultivation of rain and dampness is the same as in the Jiayin year.

In the Yimao year, the Metal Movement is insufficient; its calculated number (the character in the original is doubtful) is as previously stated, and the climate is also the same as before. After the movement-qi passes, below it meets Shaoyin sovereign fire in Zai Quan; hot qi steams up from the earth, and red qi rises to restrain the Metal Movement. Thereupon the decree of dry metal is entirely diminished, and instead a heat transformation arises; this is the change of the earthly movement.

(In the original, the third and seventh sections each appear twice; they are translated only once here.)

Eighth, in the Yiyou year, the Metal movement still follows the preceding case. Below, it meets Shaoyin Sovereign Fire in the Zaiquan position (in Yunqi doctrine, “Zaiquan” refers to the qi governing below the earth, as opposed to “Sitian,” which governs heaven above). Sovereign Fire restrains the Metal movement upward, weakening the cool and dry seasonal order and turning it instead into a hot order, as in the Yimao year.

Ninth, in the Bingchen year, there is the Water movement. Below, it meets Taiyin Damp Earth in Zaiquan; the climate of the Yunqi movement tends toward excess, and afterward yellow haze appears, with dust dimming all four directions. Earth qi restrains Water qi, so the originally cold seasonal order turns warm instead, and light rain is often seen in winter.

Tenth, in the Bingxu year, there is the Water movement. Below, it meets Taiyin Earth in Zaiquan; the method for calculating the movement qi is the same as before. Earth qi is below and restrains the changes of cold qi upward, and the climate is the same as in the Bingchen year.

Eleventh, in the Yisi year, with the Yin Metal movement, the method for observing the movement qi is the same as before. After the movement passes, below it meets Shaoyang Ministerial Fire in Zaiquan; hot qi steams over the earth, terrestrial qi rises upward, and the countryside is illuminated by firelight. In this way the Metal movement loses its normal state and turns into the transformation of Fire qi.

Twelfth, in the Yihai year, with the Yin Metal movement, both the calculation and the observation methods are consistent with what was said above. Below, it meets Ministerial Fire; Fire qi prevails over the Metal movement and instead produces a hot order. In the six Yang years (years whose heavenly stem is yang), the influence of Fire is lighter; in the six Yin years, the influence is heavier.

Ten Methods of Jianqi Restraining the Movement Qi (the ten rules by which Jianqi restrains the movement qi; “Jianqi” refers to the secondary qi in Yunqi, and “xing” means restraint)

First, in the Yisi year, with central Metal movement, the calculation numbers follow the method for yin years. If, at the transition of movements, white qi and red qi are seen together, one knows it is the qi of Fire’s victory. If red qi then continues to arrive, it is the left Jianqi, Shaoyin Sovereign Fire, which restrains the deficiency of Metal qi.

Second, in the Guisi year, calculation follows the method for yin years. If, at the transition of movements, black qi and red qi arrive together, one knows that Water qi is coming with great force. If black qi then arrives again, it is Taiyang Cold Water, which is the right Jianqi.

3. Bingzi Year: The calculation follows the method for yang years. In the qi of a yang year there are no other color changes; one sees only red qi first appearing in the Bingwu direction, after which black qi arrives from the Bing direction at the Zi direction. Now yellow qi also comes from a certain direction; this is “duihua tianxu” — the qi governing heaven and the qi of opposite transformation are out of balance, forming a void — and the left Taiyin earth qi comes to inquire. Although the intervening qi comes to inquire, the qi governing heaven arrives along with it and comes to ask about the movement; if there is a momentum of punitive restraint, it will arise immediately afterward.

4. Jiazi Year: The calculation follows the method for yang years. At the shift of the movement, yellow qi is seen arriving from the Jia direction at the Zi direction. Now green qi arrives next; this is the left intervening qi, Jueyin Wood coming to restrain the Wood movement. Earth occupies the due-south correct position (the correct position in the Five Phases alignment), and therefore Wood qi occupies the left.

5. Yimao Year: The calculation is the same as for yin years (a yin year is one whose heavenly stem is yin; its method of calculation differs from that of yang years). At the shift of the movement, white qi is seen first, and then red qi arrives together with it; one thereby knows that Fire qi will overcome Metal. After that red qi arrives again; this is the right intervening qi, namely the qi of ministerial fire.

6. Guimao Year: The calculation follows the yin-year method. At the shift of the movement, red qi is seen first, and within it black qi arrives together; one thereby knows that Water qi will overcome Fire. After that black qi arrives again; this is the left intervening qi, namely Taiyang water qi.

7. Yichou Year: The calculation follows the yin-year method. At the shift of the movement, red qi is seen first and arrives together with white qi; one thereby knows that Fire qi will overcome Metal. After that red qi arrives again; this is the left intervening qi, ministerial fire, coming to restrain Metal.

8: Here there is also sovereign fire as the right intervening qi. The left and right intervening qi do not arrive at the same time: when the right intervening qi arrives, the left does not come; when the left intervening qi arrives, the right does not come. Therefore a separate year must be established, and for this reason this number is called “eight.”

9. Renshen Year: The calculation follows the yang-year method; at the shift of the movement it is the same as in a yin year. Afterward white qi arrives following it; this is Yangming left intervening qi, restraining the Wood movement.

Ten. The Bing-shen Year

The Bing-shen year is a yang year. At the transition of the movement and qi, after the black qi has passed, if a yellow qi like that of a yin year appears, this indicates that among the guest qi, the right intercalary qi—Taiyin earth—is coming to invade the water movement.

Five Methods of Guest Qi Punishing the Movement

“Guest qi” refers to qi coming from outside and affecting the movement of the current year; “punishing” means restraining or invading.

First, when the wood movement is deficient—when wood qi is weak and insufficient—metal qi goes first and prevails. If guest qi then arrives, this is called “dwelling qi,” also called “small intercalary qi.” When observing the seasonal timing, if another qi comes from the side and, although its color is faint, crosses horizontally through the current movement, then it is guest qi. If the restraining qi does not come, and because there is no restraining qi it arrives directly, then it is a small white qi crossing the wood movement.

Second, when the fire movement is deficient, water qi prevails and comes together with it, and Taiyang qi also comes to dwell and guard; then black qi is seen crossing horizontally through fire qi.

Third, when the earth movement is deficient, wood qi arrives together with it, and Jueyin qi also comes to dwell and guard; then green qi is seen crossing horizontally through earth qi.

Fourth, when the metal movement is deficient, fire qi arrives together with it, and ministerial fire qi also comes to dwell and guard; then red qi is seen crossing horizontally through white qi. Sovereign fire qi behaves in the same way, corresponding to the Wu position.

Fifth, when the water movement is deficient, yellow qi arrives together with it, and Taiyin qi also comes to dwell and guard; then yellow qi is seen passing through black qi.

Six Methods of Tianfu Overcoming the Movement

“Tianfu” refers to the qi of heaven corresponding with the year’s movement-qi; it is a special case of verification.

The six Tianfu mentioned earlier in connection with balanced qi are encountered in yin years and are different from the six “overcoming Tianfu” discussed here.

First, in the Wu-zi year the fire movement is excessive, and the calculation follows the method for yang years. Red qi runs from the Wu position straight to the Zi position; its color is bright, and in the heavens there is red qi joining with it, sharing the same virtue as Shaoyin sovereign fire qi. What is called “overcoming Tianfu” means that the movement-qi overcomes itself—that is, it restrains the metal command.

The Wuwu year is likewise a year of excess Fire movement. Calculated according to the yang years, the red qi extends from the Wu stem to the Wu branch, and a linked red qi can be seen in the sky. Above, it combines in the same De with Shaoyin Jun Fire (Shaoyin Junhuo, one of the six qi, which governs heart fire). If at this time the sky is free of cloud cover, this is entirely an auspicious sign; hence it is called “Sheng” (prevailing).

In the Wuyin year, Fire movement is in excess. Above, it joins with Shaoyang Xiang Fire (Shaoyang Xianghuo, one of the six qi, which governs ministerial fire) to exert a prevailing force together, unlike the calm benignity of Jun Fire. When fire qi is too abundant, the myriad things scorch and wither, metal and stone melt and flow, water boils, armored insects die prematurely, and the common people suffer much from panting and coughing.

In the Wushen year, Fire movement is in excess. Above, it joins with Shaoyang Xiang Fire to exert a prevailing force, and the more potent the force, the more severe it becomes. Metal qi thereby loses its normal measure and falls into distress; water qi ultimately cannot recover—this is the manifestation of fire qi prevailing by itself. When fire’s force is hyperextreme, all things scorch and wither, and Taibai (Venus, representing the metal qi of autumn) also becomes diminished.

In the Bingxu year, Water movement is in excess. Above, it encounters Taiyang Cold Water as Sitian (controlling heaven, the movement governing the climate of the first half of the year), and the heavenly movement combines with the Sitian qi. Thus summer is instead cold and cool, winter is even more bitter, cold fog appears repeatedly, and sunlight cannot shine. When cold qi is excessive to the extreme, all things scorch and wither, and Taibai becomes diminished.

Also in the Bingxu year, the above-mentioned combination of cold qi continues; earth qi cannot recover, manifesting as one side prevailing over the other. Yinghuo (Mars) loses its brilliance, and feathered creatures (birds) die prematurely.

In the Bingchen year, Water movement is in excess. Above, it governs together with Taiyang Cold Water; the two qi combine in the same De, and guest qi (external, temporary movement) assists from the side. Hail suddenly falls, cold wind is piercing, earth qi is bitterly cold, heavenly qi congeals, human qi contracts, and the cold bites to the bone. Earth qi cannot revive, and red cloud qi completely disappears.

Taiyi Tianfu and the Four Methods of Movement refer to situations in which heaven, earth, and movement converge. When the year’s host movement exactly coincides with the qi of Sitian and Zaiquan, it is called “Tianfu” (Heavenly Talisman), a relatively special category in yunqi calculations.

First, in a Wuwu year, Shaoyin Sovereign Fire (Shaoyin Jun Fire, one of the six qi and pertaining to fire) governs the climate of the first half of the year (sitian, governing the celestial qi). The central movement (zhongyun, one of the five movements and governing the climate of the middle of the year) belongs to fire, and the fire qi is excessive (taiguo). The Wuwu year occupies the wu position in the south and corresponds to the Li trigram and the fire image; it is therefore called “Taiyi Tianfu Sanhehui” (Taiyi is the name of a celestial deity; Tianfu means that heavenly timing coincides with movement-qi; Sanhehui means the convergence of three qi). In calculation, sixteen is taken as the number: wu is Li, whose number is nine; when the fire movement is excessive, its number is seven; seven plus nine is exactly sixteen. At the time of transition between movement and qi, gazing far toward the south, one may see red qi shining brilliantly, and red qi conjoining in the sky. Under this movement, noble people will surely be born.

Second, in a Yiyou year, Yangming Metal (one of the six qi and pertaining to metal) governs the heavens. The central movement belongs to metal, but the metal qi is weak (buji). The Tianfu is harmonious. The you position belongs to the western Dui trigram and corresponds to metal, so it is called “Sanhehui.” Its movement number is seven. At the time of transition between movement and qi, gazing far toward the chen position in the southeast, white qi stretches from the yi direction to the you direction, and white qi conjoins in the sky. Under this movement, people will be born at that very time, and it indicates the emergence of famous generals.

Third, in a Jiwei year, Taiyin Earth (one of the six qi and pertaining to earth) governs the heavens. The central movement belongs to earth, but the earth qi is weak. The wei position belongs to Kun earth; the movement number is increased by five, and the hidden number is also five. At the time of transition between movement and qi, from the ji direction to the wei direction one may see yellow qi shining brilliantly, and yellow qi conjoins in the sky. Under this movement, renowned ministers—famous chief ministers—are indicated to be born.

Fourth, in a Jichou year, likewise Taiyin Earth governs the heavens. The central movement belongs to earth, but the earth qi is weak; the Tianfu is harmonious. Chou belongs to the earth of the central palace, so it is also called “Sanhehui.” The movement number is increased by five, and the hidden number is also five. At the time of transition between movement and qi, from the ji direction to the chou direction yellow qi may be seen shining, and yellow qi conjoins in the sky. Under this movement, chief ministers are indicated to be born.

All four situations above are “Taiyi Tianfu,” indicating the birth of noble people.

“Four Methods of Tongtianfu” is the subtitle of this section, meaning four situations identical with Tianfu, namely the four examples above.

Twelve Methods for Same-Year Convergence of Yun

Shaoyin sovereign fire governs heaven (sitian) in Zi and Wu years; if the Tianfu (Heavenly Concordance) in a Wu year is identical with it, this is the first case. Yangming dry metal governs heaven in Mao and You years; if the Tianfu in a You year is identical, this is the second case. Taiyin damp earth governs heaven in Chou and Wei years; in both Chou and Wei years the Tianfu is identical, and this is the fourth case. (Sitian governs the weather of the first half of the year; Tianfu means that the annual movement and the qi governing heaven are the same.) The method for calculating yun and qi is as stated above: four years form one convergence cycle. This has already been explained in the preceding “Ping Qi” chapter and applies here as well.

Below are listed the twelve yun-qi situations of same-year convergence. Each describes the underground Zaiquan (the qi beneath the earth governing the second half of the year) and its surface manifestation; the surface manifestation serves to support the dominant qi among the yun-qi (the shengqi, prevailing qi).

First, Gengzi with metal movement: below, Yangming dry metal is in Zaiquan; white mist rises from the ground to support the prevailing qi of the metal movement. Second, Gengwu with metal movement: below, Yangming dry metal is in Zaiquan; white mist rises from the ground to support the prevailing qi of the metal movement. Third, Guichou with water movement: below, Taiyang cold water is in Zaiquan; black qi issues from the ground to support the prevailing qi of the water movement. Fourth, Guiwei with water movement: below, Taiyang cold water is in Zaiquan; black qi issues from the ground to support the prevailing qi of the water movement. Fifth, Renyin with wood movement: below, Jueyin wind wood is in Zaiquan; blue-green dust issues from the ground to support the prevailing qi of the wood movement. Sixth, Renshen with wood movement: below, Jueyin wind wood is in Zaiquan; blue-green dust issues from the ground to support the prevailing qi of the wood movement. Seventh, Guimao with fire movement: below, Shaoyin sovereign fire is in Zaiquan; red qi issues from the ground to support the prevailing qi of the fire movement. Eighth, Guiyou with fire movement: below, Shaoyin sovereign fire is in Zaiquan; red qi issues from the ground to support the prevailing qi of the fire movement. Ninth, Jiachen with earth movement: below, Taiyin damp earth is in Zaiquan; yellow dust issues from the ground to support the prevailing qi of the earth movement. Tenth, Jiaxu with earth movement: below, Taiyin damp earth is in Zaiquan; yellow dust issues from the ground to support the prevailing qi of the earth movement. Eleventh, Guisi with fire movement: below, Shaoyang ministerial fire is in Zaiquan; red qi steams upward from the ground and illuminates the countryside at night, to support the prevailing qi of the fire movement.

Twelve: The Gui-Hai Fire Movement: The Gui-Hai year belongs to the Fire movement. In the subterranean aspect, Shaoyang Xianghuo (the yang branch of Fire among the Five Phases) occupies the Zaiquan position (governing the terrestrial qi); the terrestrial qi steams upward and gives rise to red qi. Radiance at night illuminates the fields, and beyond the city outskirts firelight can be seen. This uses firelight to reinforce the red terrestrial qi and to illuminate the countryside at night, thereby supporting the prevailing force of the Fire movement.

The Five Methods of the Heavenly-Depression Movement: (“Heavenly depression” means that the qi of heaven is depressed and fails to flow smoothly, so the Yunqi cannot transition normally, thereby producing disaster.)

In a Wood movement year: Above, Metal Qi is Sitian (the heavenly qi governing the first half of the year). The heavenly qi restrains the Wood movement, and the movement qi cannot overcome the heavenly qi. The next year is a Yin year: the Sitian qi has already retreated, but the Wood movement has not yet handed over. The depressed Wood qi lies hidden and then transforms into green qi, descending upon the human world and causing the common people to suffer sudden wind-stroke and sudden death.

In a Fire movement year: Above, Water Qi is Sitian. The heavenly qi suppresses the Fire movement, and the movement qi cannot overcome the heavenly qi. The next year is a Yin year; the handover of the movement qi comes later, and the heavenly qi has already retreated. The depressed Fire qi lies hidden and then scatters through the world, causing people to develop restlessness and agitation, fright, red urine, and sores, ulcers, and eruptive rashes.

In an Earth movement year: Above, Jueyin Wood Qi is Sitian. The heavenly qi suppresses the Earth movement, and the movement qi cannot overcome the heavenly qi. The next year is a Yin year; the heavenly qi has retreated, but the movement qi has not yet handed over. The depressed Earth qi scatters through the world, causing people to develop edema, swelling, distention and fullness, jaundice, abdominal enlargement, water swelling, incessant slippery diarrhea, and weakness of the four limbs with loss of control.

In a Metal movement year: Above, the two fires—sovereign fire and ministerial fire—are Sitian. The heavenly qi suppresses the Metal movement, and the movement qi cannot overcome the heavenly qi. The next year is a Yin year; the heavenly qi has retreated, but the movement qi has not yet handed over. The depressed Metal qi disperses among the human world, causing people to develop fullness and blockage of the four limbs, distending pain, spasms and tension of the sinews and vessels, strangury, and difficult urination; dry qi arises above the throat, causing dizziness and dim vision, easy elation and easy anger, a pale complexion, and sadness and brooding.

Water Movement Year (one of the Five Movements (Wuyun), a year in which the Water Movement governs): In the first half of the year, the qi of Taiyin earth governs the heavenly timing, called “Sitian” (governing heaven). The power of the Water Movement is not sufficient to remain latent and restrain; the heavenly qi withdraws early, and the movement qi and the seasonal timing fail to connect. The constrained qi of water disperses through the world, causing people to become ill with weijue (flaccid limbs, cold hands and feet, and fainting). Qi and blood are blocked, heart qi does not flow freely, diarrhea pours downward rapidly, food is excreted before it is digested, and the lower abdomen is distended, full, and painful.

The Five Patterns of Heavenly Killing in the Movements (situations in which the qi of the Five Movements and the Sitian qi overcome one another, forming an image of killing):

When the Wood Movement is excessive: The Wood Movement arrives early and wood qi is in surplus; in the first half of the year, Yangming metal qi governs heaven as Sitian. The heavenly qi does not retreat in time; heavenly metal restrains wood qi, and wood qi cannot remain latent, so it transforms into thunder. People become ill, and all pre-existing madness disorders are stirred up. Vegetation flourishes prematurely, and then heavenly cold frost comes to destroy it. People are irritable, have chest tightness and abdominal distension, thirst and drink much, and may even become manic and rave. This is therefore called “Heavenly Killing.”

When the Fire Movement is excessive: The Fire Movement arrives early and fire qi is in surplus; in the first half of the year, Taiyang water qi governs heaven as Sitian. The heavenly qi does not retreat in time; heavenly water restrains fire qi, and fire qi cannot remain latent, so it transforms into sudden fierce heat, and hail is produced within water. This is therefore called “Heavenly Killing.” People become ill, often with sudden death, or with alternating cold and heat, stuffiness and fullness in the heart and abdomen, dry throat, and obstruction between the diaphragm and throat.

When the Earth Movement is excessive: Earth qi arrives early and earth qi is in surplus; in the first half of the year, Jueyin wood qi governs heaven as Sitian. The heavenly qi does not retreat in time; heavenly wood restrains earth qi, and earth qi cannot remain latent, so it transforms into spreading fog, a dark sky, and continuous fine rain, after which great winds break and pull things apart. This is therefore called “Heavenly Killing.” People become ill with distended, full, and swollen limbs, heaviness and sluggishness of the body, jaundice, edema, and no desire for food or drink.

When the Metal Movement is excessive: Metal qi arrives early and metal qi is in surplus; in the first half of the year, the qi of sovereign fire or ministerial fire governs heaven as Sitian. The heavenly qi restrains downward, and metal qi cannot remain latent, so it transforms into wind sounds among pine branches and leaves, like a tiger’s roar, accompanied by edema and no desire for food or drink.

IV. Metal Movement in Excess

When the Metal Movement is in excess, Metal Qi arrives early and its momentum is more than sufficient. If sovereign fire (Jun Huo) or ministerial fire (Xiang Huo) governs the heavenly qi above (Sitian), the heavenly qi presses downward and restrains the Metal Qi. Unable to remain hidden, the Metal Qi transforms into the soughing of pines and the rustling of bamboo, like tiger roars and gibbon cries, with the wind whistling sharply; this is therefore called “Heavenly Killing” (Tiansha). This climate causes illness among the people, most commonly irritability, withered teeth, dry throat and thirst with frequent drinking, scorched skin and hair, and wheezing and coughing.

V. Water Movement in Excess

When the Water Movement is in excess, Water Qi arrives early and its momentum is more than sufficient. If Taiyin Earth governs heaven above and the heavenly qi has not yet retreated, it presses downward and restrains the Water Qi. Unable to remain hidden, the Water Qi transforms into combined rain and snow, with overcast clouds that do not disperse for a long time; this too is called “Heavenly Killing.” The illnesses suffered by the people at this time are weak and flaccid bones, aching in the channels of the feet, impotence and enuresis, obstructed and cold-reversal limbs, pain in the joints of the hands and feet, and lower abdominal distention and fullness.

Great Peace Movement

The signs of the Great Peace Movement appear in years when one of the Five Movements is in excess; the disaster symptoms are the same as above. The method of observation is also the same as described earlier: beside the original position governed by the movement qi, a five-colored radiance like a rainbow appears, with ear-shaped light shadows on both sides (solar ears, halos beside the sun and moon). If it remains without dissipating for a long time after the movement qi has passed, it foretells thirty years of Great Peace thereafter.

Ascending Peace Movement

The Ascending Peace Movement refers to the imperial household obtaining the timing of the royal movement (wangyun). When the Fire Movement occurs, observe fire signs; when the Water Movement occurs, observe water signs; each appears in its year of excess. Beside the color of the current movement there is likewise something like a rainbow; if it remains for a long time without dispersing, it foretells that the people will be abundant, peaceful, and happy, and that the imperial Dao will flourish. Its momentum is smaller, and its effects are similar to those of the Great Peace Movement.

Heavenly Troops Movement

The Heavenly Troops Movement (Tianbing) may appear in any of the Five Movements, whether in excess or deficiency. After the movement qi has passed, if white qi is seen like white silk, with clouds attached behind it, the clouds also white in shape and resembling wolves or tigers, it foretells that in the following year there will be large-scale warfare in the country.

Tiankang Yun is a Yunqi (movement-qi) phenomenon. It most often appears in years when the Metal phase is in excess, or when the Wood phase is deficient and the Metal phase overcomes Wood, or in years when Tianfu (when celestial phenomena and movement-qi coincide) appears over the Metal movement. It is inseparable from years of dryness transformation and Metal dominance (an excess of autumn dryness qi). In addition, it is also often seen in years when Earth qi cannot prevail. After this movement-qi passes, the white qi disperses and turns red. Years in which red appears may likewise be years when Tianfu is seen over the Metal movement, or years of dryness transformation and Metal dominance; they are also often seen in years when Earth does not prevail. After the movement-qi passes, the white qi disperses and becomes red; if the red and white qi are intermixed, it indicates severe drought (prolonged absence of rain, hot and dry).

Tianze Yun most often appears in periods when the Earth phase is in excess, or in years when the Water phase is deficient and the Earth phase overcomes Water; it is also commonly seen in years when the Earth movement coincides with Tianfu. When the Earth phase is in excess, yellow qi appears; in years when Earth overcomes Water, yellow and black appear intermixed. This qi-color is blue-black, as fine as downy hair, and also resembles a horse’s tail; whenever it appears, it foretells a flood disaster.

Chanqiang Yun is the movement selected from among the Five Movements as the one in which the imperial house—the movement occupied by the Heavenly Emperor, referring to the ruler’s position—attains Wang (seasonal dominance and flourishing). After this movement passes, another white qi will encroach on the movement. Within the white qi are small red spots like sparks; afterward cloud qi attaches to it, and the clouds are shaped like snakes and insects. This portends that ministers and subordinates will not obey their ruler.

Mingjun Yun (Bright Ruler Movement) appears when the imperial house’s own movement is in excess. This movement is large and bright, with purple qi attached beside it; this is the sign of Mingjun Yun. Alternatively, it may resemble a purple canopy, a purple human figure, or a five-colored dragon. When these are seen, if the cloud qi resembles snakes and insects, it portends that ministers and subordinates will not obey their ruler.

Mingjun Yun (Bright Ruler Movement) (another account) likewise appears when the imperial house’s own movement is in excess. This movement is large and bright, with purple qi attached beside it; this is its sign. Alternatively, it may resemble a purple canopy, a purple human figure, or a five-colored dragon; when these are seen, they portend that the imperial way will flourish and prosper.

Sage Movement: Sages are produced by Heaven and Earth, and only one appears about every thousand years. In a Taiyi Tianfu year or a Tianfu year, or in a year when the movement coincides with the heavenly Qi, red cloud Qi appears in the sky; its radiance illuminates the horizon, and the mountain valleys also glow in response. The sage then descends to be born from among mountain rocks and valley caves. (Taiyi Tianfu year and Tianfu year: in the doctrine of the Five Movements and Six Qi, special years in which the movement corresponds to celestial phenomena.)

Worthy Movement: Worthies appear about once every five hundred years and are not produced by Heaven and Earth. In a Tianfu year or a year when the heavenly movement arrives favorably, after the movement Qi has passed, the place is determined by the distribution of the astral fields (the regions corresponding to celestial asterisms, namely “fenye”), and is not fixed. In that place, white cloud Qi rises straight into the sky, towering, bright, clean, and pure; beneath this cloud Qi, a worthy will be born.

Heavenly Locust Movement: This occurs in a movement of mutual punishment (mutual restraint) among the Five Movements, not in a year of mutual attainment (mutual cooperation), and neither the movement nor the Qi inclines toward excess or deficiency. Within the movement, yellow block-like Qi appears. If the block-like Qi does not disperse, locusts may be seen but will not become a disaster; if the block-like Qi disperses and scatters in all directions like shattered stars, the locust plague will be severe wherever it spreads, and the place where it falls is precisely the fenye where the disaster occurs.

Famine Movement: This occurs in a movement of mutual punishment and restraint among the Five Movements, and both the movement and the Qi incline toward excess or deficiency. Yellow block-like Qi likewise appears within the movement. If the block does not disperse, locusts will not become a disaster; if it disperses like shattered stars and spreads everywhere, disasters will be numerous, and the place where it falls is the fenye.

Famine Movement (continued): After the movement has passed, if cloud Qi appears—whether yellow or black—or if cloud Qi obscures the movement image, and its clouds are shaped like ghosts and spirits, or like geese and ducks, or like an upturned boat, then seeing such cloud Qi always indicates that the crops will not be harvested.

Heavenly Pestilence Movement: In the Heavenly Pestilence Movement, Qi arrives in every movement; sometimes the movement image is not visible, yet the Qi has already arrived first. A minor disaster manifests as pestilence, indicated by yellow Qi. A major disaster is marked by halo rings appearing within the yellow Qi; the halos are purple-red, linked like rings, and of unequal size. When the halos disperse, they resemble small lightning flashes or earthworms, swaying and wriggling, while the purple-red color intertwines with the yellow Qi. When such a sight is seen, more than half the people will die.

Abundant Harvest Movement (Fengdeng Yun): This movement belongs to a “deficient” type of fortune. Its meteorological appearance is pale in color, with faint reflections in its depths. The Qi movements cannot fully harmonize, and at times it is a movement of “excess.” Yellow Qi is intermixed among the five colors. After the yellow Qi has passed, cloud Qi shaped like humans, phoenixes, or cranes will appear in the sky. Seeing these signs all foretells an abundant harvest of the five grains.

Auspicious Movement (Jiaxiang Yun): This movement may appear under either excess or deficiency. Beyond this movement itself, the sky may appear purple or red, shaped like lingzhi. If it is a movement of excess, yellow Qi is likewise intermixed among the five colors, and after the yellow Qi has passed, cloud Qi shaped like humans, phoenixes, or cranes will also appear. Seeing these likewise foretells an abundant harvest.

Another account, also called “Auspicious Movement,” likewise holds that it may occur in both excess and deficiency. Beyond this movement, cloud Qi may be purple or red, shaped like lingzhi; it may also resemble mountains, with trees growing on them. Seeing such scenes foretells peace under Heaven, a peaceful and happy realm, stability for the people, and abundant harvests of the five grains.

True Response Movement (Zhenying Yun): This movement foretells the appearance of a sage ruler and finds its fulfillment in the future Son of Heaven. In a movement of excess, if the five colors change unpredictably—the Wood movement manifesting the Wood color, the Fire movement manifesting the Fire color—these are signs of fulfillment. The cloud Qi seen is dense in color and is accompanied on the left and right by cloud Qi of the same color following along; this means that several small Qi follow the main Qi. Each main Qi symbolizes an emperor, while the small Qi symbolize his descendants.

Note: “Movement” refers to the Qi movement cycle of a year or period in the ancient doctrine of the Five Movements and Six Qi; “excess” and “deficiency” refer to the strength of the Qi movement being excessive or insufficient; “bumper harvest” refers to an abundant harvest of crops.

Collation note at the end of fascicle seven: This is a note on textual variants between the manuscript copy and the base text. For example, for the character chao, the manuscript reads qi; for the character yu, the manuscript reads feng. These are merely edition comparisons and do not affect the doctrinal meaning of the main text.

Beginning of fascicle eight: Fascicle eight of the Suwen Liuqi Xuanzhu Miyu, attributed to "Qixuanzi" (another sobriquet of Wang Bing). This fascicle is titled Nanzheng Shunsi Jipian, with "Nanzheng Sitian Twelve" as a subsection.

Main text: This sentence discusses the method for calculating "Nanzheng Sitian" (Nanzheng's supervision of heavenly timing). Gan refers to the Heavenly Stems, and zhi to the Earthly Branches. First begin from the Heavenly Stems and advance successively through the Earthly Branches; then add the ordinal number of the Earthly Branch to the generation-completion number, and the sought result is obtained. The ancients used the Heavenly Stems and Earthly Branches to record years and hours, and combined them with the generation and completion numbers of the Five Phases in calculation; this is a basic computational procedure in the theory of the Six Qi presiding over heaven.

Jiazi Earth Movement

The Jiazi year is a year of Earth Movement, and it is governed by the Nanzheng (Southern Rectifier), the positional designation responsible for the six Qi of heaven. The heavenly face is oriented north: its left side directly faces west, its right side directly faces east, and above it directly faces the Zhi (Fire) position. Sovereign Fire—the principal Qi among the six Qi that occupies the Sitian, or governing-heaven, position—is in heaven, and the heavenly Qi circulates smoothly. Counting forward from Jia to Zi gives eleven positions in all. Zi belongs to the Kan position; the number of Kan is one, and the completed number of Fire is seven. The moment when Fire Qi arrives is eight ke earlier than the time fixed by the heavenly numbers. Only after eleven days does Fire Qi begin to govern the heavenly Dao and formally carry out the heavenly command.

After the heavenly command has proceeded for five days, Taigong (Great Gong, one of the five tones and belonging to Earth) comes to harmonize with it. Red Qi appears in the sky, hot Qi moves through heaven, green mist appears at dusk, and yellow clouds are seen at dawn. This is the manifestation of the attending-duty Qi that follows the Sitian Qi.

Jiawu Earth Movement

The Jiawu year is likewise a year of Earth Movement, governed by the Nanzheng (Southern Rectifier), with the directional arrangement the same as in the preceding year; above, however, is Taizhi (Great Zhi, one of the Zhi tones and belonging to Fire). The heavenly Qi circulates smoothly. Counting forward from Jia to Wu gives five positions in all. Wu belongs to the Li position; the number of Li is nine, the generated number of Fire is two, and nine plus two makes eleven. The moment when Fire Qi arrives is eleven ke earlier than the time fixed by the heavenly numbers. After this, five days later, Fire Qi begins to govern the heavenly Dao and carry out the heavenly command. Another five days later, Taigong and Taizhi come together to harmonize; red Qi appears in the sky, green mist appears at dusk, and yellow Qi rises at dawn. These are signs that the heavenly Dao is proceeding smoothly, and they are auspicious omens.

Earth Movement in the Jichou Year

In the Jichou year, with Earth as the movement, the South Regulator (Nanzheng) presides over the governing of heaven (the movement of Qi above). Heaven faces north; its left is directly west and its right directly east; the upper position is ruled by Zhenggong (one of the five tones, belonging to Earth). Taiyin earth Qi (vital energy) governs heaven, and the heavenly Qi rotates in sequence. Counting from Ji and moving backward seven places reaches Chou (Chou belongs to Earth); its number is five. Earth’s completion number is also five; five plus five makes ten, hence “two fives make ten.” The moment of heavenly Qi transition arrives ten ke after the calculation of the heavenly number (ke was an ancient time unit; one day and night was divided into one hundred ke). Seven days after its arrival, earth Qi begins to govern the heavenly time; Shaogong harmonizes with the upper Zhenggong and begins to carry out Earth’s heavenly decrees: yellow Qi is in the upper sky, damp Qi circulates through heaven, and red clouds are often seen in the morning and evening. This is the manifestation of the Qi governed by the left and right sides each moving in its proper order.

Earth Movement in the Jiwei Year

In the Jiwei year, with Earth as the movement, the South Regulator likewise governs heaven; heaven faces north, with west on the left and east on the right, and the upper position is Zhenggong. Taiyin earth Qi governs heaven, and the heavenly Qi rotates in order. Ji’s original position is at Wei, and no leftward transfer is needed; Wei also belongs to Earth, and its number is five, the same as the number of the Earth movement; it is still “two fives make ten.” The moment of heavenly Qi transition likewise arrives ten ke after the heavenly number. On that very day earth Qi takes charge of the heavenly time and immediately carries out the heavenly decrees. Eighteen days after the heavenly Qi transition, Shaogong and Zhenggong converge; yellow Qi is above, damp Qi circulates through heaven, and in the morning and evening red Qi jointly governs the heavenly decrees.

Earth Movement in the Jiaxu Year

In the Jiaxu year, with Earth as the movement, the South Regulator governs heaven; heaven faces north, with west on the left and east on the right, and the upper position is Taiyu (one of the five tones, belonging to Water). Taiyang cold-water governs heaven, and the heavenly Qi rotates in order. Counting from Jia and moving left nine places reaches Xu (Xu belongs to Earth); its number is five, and the number of the Earth movement is likewise “two fives make ten.” The moment of heavenly Qi transition arrives ten ke before the heavenly number. Nine days later, water Qi begins to govern the heavenly time. The Qi of Taigong comes to encroach upon and overcome Taiyu; the Yu tone itself suffers no loss, but the Qi is not harmonious. Black Qi is above, and cold Qi circulates through heaven. In the morning yellow Qi is seen; in the evening there are yellow clouds; finally it turns purple, and the purple then changes to black. These are the signs of compliant transformation.

VI. The Jiachen year belongs to the Earth transport, and the due-south position (Nanzheng) presides over Heaven, with Heaven facing north. Left is west and right is east; the qi governing the upper region is Taiyu Qi. Taiyang Cold Water governs the celestial phenomena, and the sequence of celestial phenomena moves to the left: counting from Jia to Chen, it shifts three places to the left. Chen belongs to Earth; its number is five, and the transport number is also five; two times five makes ten. The arrival of the transport qi is ten ke earlier than the moment fixed by the heavenly number. Three days after its arrival, water qi begins to govern the celestial season and enforce the heavenly decree. Another five days later, Taigong Qi arrives and overcomes Tai Li Qi. The Yu tone is not diminished; black qi rises upward, cold qi circulates in Heaven, and yellow qi ascends, each constraining the heavenly decree in its own way.

VII. The Jihai year is likewise an Earth transport; again the due-south position (Nanzheng) presides over Heaven, with Heaven facing north, left west and right east. The qi governing the upper region is Zhengjue Qi. Jueyin Wood governs the celestial season, and the celestial phenomena move left: counting from Ji to Hai, they shift five places to the left. Hai corresponds to the Qian trigram, whose number is six; the Earth transport number is five; five plus six makes eleven. The arrival of the transport qi is eleven ke later than the moment fixed by the heavenly number. Five days after its arrival, wood qi begins to govern the celestial season and enforce the heavenly decree. After another eighteen days, Shaogong Qi arrives and lies concealed beneath Zhengjue. Azure qi rises upward, and wind moves through Heaven. At dawn black qi rises in the east; at dusk patches of red cloud are visible, interspersed with bluish-green—these are the colors jointly displayed by the celestial phenomena.

In the Jisi year, a year of Earth transport (tuyun), the Southern Rectifier (Nanzheng) administers the governing celestial qi (sitian). With heaven facing north, west on the left and east on the right, Correct Jue (zhengjue, the Jue tone among the five tones, belonging to Wood and representing the correct position of wood qi) is the governing tone above. Jueyin wind-wood (Jueyin fengmu), one of the six qi and belonging to Wood, governs the heavens. The heavenly qi advances in a leftward rotation, shifting eleven positions to the left from Ji to Si. Ji corresponds to the Xun trigram, whose number is four; the number of Earth is five; four plus five makes nine. The solar term arrives nine ke later than the time calculated from the celestial numbers. (A ke is an ancient unit of time; one day is divided into one hundred ke.) Eleven days after the solar term, wood qi begins to govern the heavenly season and carry out the heavenly decree; after another eighteen days, Shao Guan (an auxiliary qi) comes to lie hidden beneath Correct Jue. At this time green qi is above and wind moves through the heavens: at dawn black qi appears in the east, and at dusk red qi appears in the west; these are the signs of the corresponding changes in the left and right directions.

In the Jiashen year, also a year of Earth transport, the Southern Rectifier still administers the governing celestial qi. With heaven facing north, west on the left and east on the right, Tai Zhi (the Zhi tone among the five tones, belonging to Fire and representing fire qi) is the governing tone above. Shaoyang ministerial fire (Shaoyang xianghuo), one of the six qi and belonging to Fire, governs the heavens. The heavenly qi advances in a leftward rotation, shifting seven positions to the left from Jia to Shen. Shen corresponds to the Kun trigram, whose number is two; two plus five makes seven. The solar term arrives seven ke earlier than the time calculated from the celestial numbers. Seven days after the solar term, ministerial fire begins to govern the heavenly season and carry out the heavenly decree; after another five days, Tai Gong (the Gong tone among the five tones, belonging to Earth) comes to harmonize with Tai Zhi. At this time red qi is above and heat moves through the heavens: at dawn there is white dust in the sky, and at dusk yellow qi arises; these are the signs of the corresponding changes in the left and right directions.

10. Jiayin Earth Transport

This year is the Jiayin year and belongs to the Earth transport. The due south position governs the celestial qi of the first half of the year (Sitian). The celestial face is oriented toward the north; its left side corresponds to the west, its right side to the east, and above is the Taizheng tone. What governs the Sitian qi is Shaoyang Xianghuo, a category of qi transformation that belongs to Fire among the Five Phases and has relatively abundant yang qi. The celestial qi shifts leftward; the Jia wood qi is at the Yin position, with no other changes. The Yin position corresponds to Gen in the Bagua (Eight Trigrams), whose number is eight; the number of Earth is five. Eight plus five makes thirteen, so the arrival of the Sitian qi is thirteen ke earlier than the time determined by the heavenly number (one ke is about fifteen minutes).

On that day, Xianghuo presides over the heavenly command and brings about the corresponding climatic pattern. Five days later, the qi of Tai Gong harmonizes with the qi of Tai Zheng; red qi appears in the sky, and hot qi circulates throughout the heavens. White qi appears in the east, and yellow clouds rise in the west. These are signs of compliance with the Heavenly Dao and of corresponding changes occurring in the lower realm.

11. Jiyou Earth Transport

This year is the Jiyou year and likewise belongs to the Earth transport. The due south position governs Sitian; the celestial face is oriented toward the north, and the left and right sides correspond to the directions as in the preceding section. Above is the Zheng Shang tone. Yangming Metal governs Sitian—a category of qi transformation that belongs to Metal among the Five Phases and governs contraction and austere killing. The celestial qi rotates in sequence, moving from the Ji position to the You position, with a leftward shift of three positions. The You position corresponds to Dui in the Bagua, whose number is seven. Seven plus five makes twelve, so the arrival of the Sitian qi is twelve ke later than the time determined by the heavenly number.

Three days thereafter, metal qi begins to preside over the heavenly command and implements the metal climate. After another eighteen days, the qi of Shao Gong harmonizes with the Zheng Shang tone; white qi appears above in the sky, and dry qi spreads throughout the heavens. In the morning there are red clouds in the sky, while in the evening black qi arises. This is a sign of the two direct positions on the left and right jointly governing Sitian.

12. Jimao Earth Transport

This section begins by setting out the basic situation of the Jimao year: it belongs to the Earth transport, is governed by the due south position as Sitian, and the celestial face is oriented toward the north.