《素问六气玄珠密语》Vol. 3

First Section (General Outline)

The left side governs due west, the right side governs due east, and the upper side corresponds to Zhengshang (Proper Shang). Yangming metal qi governs Sitian, and the heavenly qi proceeds forward. From the Ji position to the Mao position, it shifts left by nine positions. Mao belongs to the Zhen position, and its number is three; the number of earth is five. Three plus five makes eight. The governing heavenly qi arrives eight ke after the heavenly number. After its arrival, on the ninth day, metal qi begins to govern the season and issues the heavenly decree. White qi first appears in the sky, and dryness qi spreads through the heavens. In the morning red qi arises, and in the evening there are black clouds; these are the signs of compliance with heavenly timing.

North Proper Sitian

(Sitian: in ancient Yunqi theory, the governing qi that presides over the celestial phenomena and climate of a given period.) According to this method, with North Proper Sitian, the qi movement runs in reverse. From the Heavenly Stems to the Earthly Branches, it shifts to the right and is calculated in reverse order; then one adds the generative and completion numbers of the Five Phases.

Yichou Metal Movement, North Proper Sitian

(Metal Movement: one of the Five Movements, the movement-qi belonging to metal.) With North Proper Sitian, the celestial face is south; the left side governs due east, the right side governs due west, and the upper side corresponds to Zhenggong (Proper Gong). Taiyin earth qi governs Sitian, and the heavenly qi shifts to the right. From the Yi position to the Chou position, it shifts right by four positions. Chou belongs to earth, and its number is five. Metal qi is insufficient; calculated by the generative number, it is four. Four plus five makes nine. The governing heavenly qi arrives nine ke after the heavenly number. After its arrival, on the fourth day, earth qi begins to govern the season and issues the heavenly decree. After another seventeen days, Shaoshang qi (a name for one kind of metal qi) comes to harmonize with Zhenggong qi. Yellow qi first appears in the sky, and damp qi spreads through the heavens; red qi is seen in the east, and red color in the west. The fire qi of the left and right sides then governs heaven; these are the signs of this movement.

In the Yiwei year, the movement is Metal. North is the primary position; heaven faces south, with the left corresponding to east and the right to west, while the upper position governs the Gong tone. Taiyin earth qi (one of the six qi) governs heaven. The heavenly qi shifts to the right; from Yi to Wei it shifts ten places to the right. Wei belongs to Earth, and its number is five. Since the Metal movement is insufficient, one takes the generative number four; five plus four makes nine. The celestial timing arrives nine ke after the heavenly number. Ten days after its arrival, earth qi begins to govern the celestial timing and to carry out the heavenly orders. After another seventeen days, the qi of Shao Shang (one of the five tones, belonging to Metal) comes to harmonize the Upper Gong. Yellow qi is above, damp qi circulates in the heavens, and red qi from the east and west appears morning and evening; these are the two direct qi that follow the governing heavenly qi.

In the Bingyin year, the movement is Water. North is the primary position; heaven faces south, with left east and right west as the direct alignment, and the upper position governs Tai Zheng (one of the five tones, belonging to Fire). Shaoyang ministerial fire governs heaven. The heavenly qi shifts to the right; from Bing to Yin it shifts four places to the right. Yin belongs to Gen, and its number is eight. Since the Water movement is excessive, one takes the completive number six; eight plus six makes fourteen. The celestial timing arrives fourteen ke before the heavenly number. Four days after its arrival, fire qi begins to govern the celestial timing and to carry out the heavenly orders. After another six days, the qi of Tai Yu (one of the five tones, belonging to Water) comes to invade Tai Zheng. Red qi is above, heat qi circulates in the heavens, and cold qi moves along with it. Red qi manifests in the east, and yellow clouds appear in the evening; these too are the two direct qi that follow the governing heavenly qi.

In the Bingshen year, water qi governs the celestial timing and begins to carry out the heavenly orders; the celestial phenomena thereafter are the same as those described in the preceding section.

IV. Bingshen Year (Water Movement)

The Bingshen year is Water Movement. The due north position presides over the celestial governance (the primary qi governing the weather in the first half of the year). The heavenly face is oriented south; on the left is the eastern direct, on the right the western direct; above, Taizheng (the Fire Movement among the Five Movements) occupies the first place. Shaoyang Xianghuo (Ministerial Fire) governs the heavens; the heavenly qi shifts rightward from the Bing position to the Shen position, a shift of ten positions. Shen belongs to Kun, and its number is two. Water Movement is excessive; according to the method of “following completion,” its number is derived as six; two and six combine to form eight. This qi arrives eight ke before the heavenly count (the count of heavenly timing). Ten days after its arrival, fire qi begins to govern the celestial phenomena and carry out the heavenly decrees. After another six days, the qi of Taiyu comes to overcome Taizheng; red qi appears overhead; the weather is hot, and cold qi is repeatedly suppressed by it.

V. Dingmao Year (Wood Movement)

The Dingmao year is Wood Movement. The due north position governs the heavens; the heavenly face is oriented south; the two direct positions on the left and right, together with Zhengshang above (the metal tone among the Five Tones, belonging to Metal Movement), are as before. Yangming Metal governs the heavens; the heavenly qi shifts rightward from the Ding position to the Mao position, a shift of five positions. Mao belongs to Zhen, and its number is three. Wood Movement is deficient; according to the method of “following generation,” its number is derived as three; two and three combine to form six. This qi arrives six ke after the heavenly count. Five days after its arrival, metal qi begins to govern the celestial phenomena and carry out the heavenly decrees. After another sixteen days, the qi of Shaojiao comes to hide beneath Zhengshang; white qi appears overhead, and dryness qi spreads throughout the world. In the east three patches of black clouds are seen, and in the west red qi arises; these are the colors manifested by the two direct positions on the left and right.

VI. Dingyou Year (Wood Movement)

The Dingyou year is likewise Wood Movement. The due north position governs the heavens; the heavenly face is oriented south; the two direct positions on the left and right, and Zhengshang above, are as before. Yangming Metal governs the heavens; the heavenly qi shifts rightward from the Ding position to the You position, a shift of eleven positions. You belongs to Dui, and its number is seven. Wood Movement is deficient; according to the method of “following generation,” its number is derived as three; three and seven combine to form ten. This qi arrives ten ke after the heavenly count. Eleven days after its arrival, metal qi begins to govern the celestial phenomena and carry out the heavenly decrees. After another sixteen days, the qi of Shaojiao comes to hide beneath Zhengshang. White qi is above, and dryness qi moves throughout the world. In the morning black qi is seen; in the evening red clouds rise. These are the weather signs of the eastern and western two direct positions.

7. The Wuxu year is a fire-movement year. The governing-heaven qi of the due north presides over the heavenly timing; the celestial face is turned south, with the straight line of the east on its left and the straight line of the west on its right, while above presides the qi of Taiyu (Taiyu is one of the five tones and belongs to water; here it refers to the qi of Taiyang cold water). Taiyang cold water governs heaven. The heavenly qi shifts to the right, moving eight positions rightward from Wu to Xu. Xu belongs to earth, and its number is five. Because fire qi is excessive, its completion number is seven; five multiplied by seven gives twelve, and so it arrives twelve ke before the heavenly number. Eight days after this, water qi begins to govern heaven and begins to carry out the heavenly decree. After another seven days, the qi of Taizhi lies beneath Taiyu; black qi floats above; cold qi moves through the sky; azure clouds arise in the east and white qi appears in the west. This is the sign called the “two straight lines of east and west.”

8. The Wuchen year is likewise a fire-movement year; the arrangements of the governing-heaven qi, the celestial face, the two straight lines to left and right, and Taiyu above are the same as in the preceding year. Taiyang cold water governs heaven; the heavenly qi shifts rightward, moving two positions rightward from Wu to Chen. Chen belongs to earth, and its number is five. Fire qi is excessive, and seven is likewise taken as the completion number; seven multiplied by five gives twelve, and it arrives twelve ke before the heavenly number. Two days after this, water qi begins to govern heaven and carries out the heavenly decree; after another seven days, the qi of Taizhi lies beneath Taiyu, black qi floats above, cold qi moves through heaven, green qi is seen in the east, and white dust is present in the west. This too is the sign of the “two straight lines.”

9. The Gengwu year is a metal-movement year. The governing-heaven qi of the due north presides; the celestial face turns south; to left and right are arrayed the two straight lines of east and west; above preside the qi of Taizhi and Yu. Black qi floats above, cold qi moves through the sky, green qi is seen in the east, and white dust is present in the west. This is the sign of the “two straight lines.”

9. Metal Movement in a Gengwu Year: In a Beizheng (Northern Rectification) year (a movement-qi configuration formed by the conjunction of the heavenly stems and earthly branches), Shaoyin Sovereign Fire governs heaven (one of the Six Qi, the office of Sitian that governs the climate of the first half of the year). The heavenly face is oriented south; its left and right sides run straight east-west, and above it presides Tai Zhi (one of the Five Tones, belonging to Fire). The heavenly Qi shifts to the right (the movement-qi sequence rotates in forward order); counting from Geng to Wu, it shifts right by three positions in total. Wu belongs to the Li trigram, whose number is nine. The Metal movement is excessive (Metal Qi among the Five Phases is overabundant), and it combines with the completion number; nine times two makes eighteen, so the seasonal timing arrives eighteen ke earlier than the heavenly number. On the third day after its arrival, Fire begins to govern the seasonal timing and formally carries out the heavenly decree. After another nine days, the Qi of Tai Shang (the Shang tone belongs to Metal) lies hidden beneath Tai Zhi. Red Qi rises above in the sky, scorching Qi circulates through the heavens; yellow clouds appear in the east and blue-green Qi arises in the west, forming two straight east-west atmospheric bands.

10. Metal Movement in a Gengzi Year: Likewise, Beizheng governs heaven. The heavenly face is oriented south; its left and right are level, and above it presides Zheng Zhi (one of the Five Tones, belonging to Fire). Shaoyin Sovereign Fire governs heaven. The heavenly Qi shifts to the right; counting from Geng to Zi, it shifts right by nine positions in total. Zi belongs to the Kan trigram, whose number is one. The Metal movement is excessive; one and nine combine to make ten, so the seasonal timing arrives ten ke earlier than the heavenly number. On the ninth day after its arrival, Fire begins to govern the seasonal timing and carries out the heavenly decree. After another nine days, the Qi of Tai Shang lies hidden beneath Zheng Zhi. Red Qi rises above in the sky, scorching Qi circulates through the heavens; yellow Qi appears in the east and blue-green haze in the west, likewise forming two straight east-west atmospheric bands.

11. The Xin-chou year is a year of Water Movement (one of the Five Movements, meaning that the governing qi of that year is primarily Water). The north presides over Sitian (celestial governance, which refers to the weather changes governing the first half of the year); the celestial face is oriented south, with the left/east corresponding to the “zhi” position and the right/west corresponding to the “zhi” position, while above it directly faces the Central Palace. Taiyin Earth (one of the Six Qi; in this year Earth qi governs the heavens) presides over Sitian, and the heavenly qi shifts to the right; from Xin to Chou it moves ten positions to the right. Chou belongs to Earth, and its number is five. Water’s power is insufficient; following the method of “following generation,” take the number as one. One plus five makes six. When the solar term arrives, it comes six ke later than the celestial number. Ten days after the solar term, Earth qi begins to govern the heavenly qi and carry out the heavenly ordinances. After another fourteen days, the qi of Shaoyu (Lesser Yu), the secondary position of Water among the Five Tones, comes to submit to Zhenggong (the Principal Palace). Yellow qi occupies the upper region, damp qi circulates in the heavens, red radiance appears in the east, and red qi arises in the west; these are the omens of the two zhi positions, east and west.

12. The Xin-wei year is likewise a year of Water Movement; the north governs Sitian, the celestial face is oriented south, the left/east is zhi, the right/west is zhi, and above is Zhenggong. Taiyin Earth governs the heavens, the heavenly qi shifts to the right, and from Xin to Wei it moves four positions to the right. Wei belongs to Earth, and its number is five; since Water is deficient, likewise take the number as one. One plus five makes six. When the solar term arrives, it comes six ke later than the celestial number. Four days after the solar term, Earth qi begins to govern the heavenly qi and carry out the heavenly ordinances. After another fourteen days, the qi of Shaoyu comes to submit to Zhenggong. Yellow qi occupies the upper region, damp qi circulates in the heavens, and at the two zhi positions, east and west, red qi repeatedly arises.

13. Ren-shen Year, Wood Movement, North Zheng Presiding over Heaven

The Ren-shen year belongs to the Wood Movement (one of the Five Movements, in which Wood Qi dominates the year's climate). "North Zheng" refers to the direction of the governing-heaven position; with heaven facing south, its left corresponds to east and its right to west. The dominant Qi of the first half of the year is "Zhengzhi" (the normal governing Qi of Fire among the Five Phases). In this year, Shaoyang Xianghuo (Ministerial Fire) governs heaven (one of the Six Qi, governing heat and Fire). The governing-heaven Qi shifts rightward in sequence from the Ren position to the Shen position, four positions in total. Shen belongs to the Kun trigram, whose number is two. Wood Qi is excessive; calculated according to the numbers of generation and completion, its number totals ten.

This Qi arrives ten ke earlier than the heavenly number. Four days after its arrival, Fire Qi begins to preside over the heavenly seasons and carry out heavenly decrees; after another eight days, Taijue Qi comes to assist Zhengzhi. At this time, red Qi rises in the sky and hot Qi fills the heavens; white dust is stirred up in the east and yellow Qi is generated in the west—these are the corresponding meteorological phenomena of the left and right directions.

14. Ren-yin Year, Wood Movement, North Zheng Presiding over Heaven

The Ren-yin year also belongs to the Wood Movement and is likewise governed by Shaoyang Xianghuo. The governing-heaven Qi shifts rightward by ten positions, from the Ren position to the Yin position. Yin belongs to the Gen trigram, whose number is eight. Wood Qi is excessive; calculated according to the numbers of generation and completion, its number totals sixteen, so this Qi arrives sixteen ke earlier than the heavenly number. Ten days after its arrival, Fire Qi begins to preside over the heavenly seasons and carry out heavenly decrees; after another eight days, Taijue Qi comes to assist Taizhi. At this time, red Qi rises in the sky and hot Qi fills the heavens; white dust is generated in the east and yellow Qi appears in the west—these are the signs of correspondence between the left and right directions and the meteorological phenomena.

15. Gui-mao Year, Fire Movement, North Zheng Presiding over Heaven

The Gui-mao year belongs to the Fire Movement and is governed by Yangming Zaojin (Dry Metal; one of the Six Qi, governing dryness and Metal). The governing-heaven Qi shifts rightward by eleven positions, from the Gui position to the Mao position. Mao belongs to the Zhen trigram, whose number is three. Fire Qi is insufficient; calculated according to the numbers of mutual generation, its number totals five, so this Qi arrives five ke later than the heavenly number. Eleven days after its arrival, Metal Qi begins to preside over the heavenly seasons and carry out heavenly decrees; after another fifteen days, Shaozhi Qi comes to restrain Zhengshang (among the Five Phases, Metal corresponds to the "Shang" tone, and "Zhengshang" is the normal Qi of Metal). At this time, white Qi rises in the sky and dry Qi fills the heavens; black clouds appear in the east and red Qi is generated in the west—these are the corresponding signs of the left and right directions.

16. Guiyou, Fire Transport: This year is Guiyou and belongs to the Fire Transport. It is presided over by the northern position and governed by the Sitian qi (the qi that governs the weather in the first half of the year). In celestial orientation, heaven faces south; the left corresponds to the east, the right to the west, and the upper direction corresponds to Zhenshang (Proper Shang) among the five tones, which belongs to Metal. Yangming Dryness-Metal governs heaven. The heavenly qi shifts to the right, moving from Gui to You, advancing five positions. You corresponds to the Dui trigram, whose number is seven. The power of the Fire Transport is insufficient; according to the generative number two, combining two and seven yields nine, so the arrival of this qi occurs nine ke after the heavenly number. Five days after the solar term, the Metal Transport begins to govern the heavenly time and starts to carry out the heavenly decrees. After another fifteen days, Shaozhi Fire comes to overcome Zhenshang Metal. White qi appears in the sky, dryness qi prevails in the heavens, black qi arises in the east, and red clouds rise in the west. This is the sign of “Erzhi” (twofold correspondence).

17. Yihai, Metal Transport: This year is Yihai and belongs to the Metal Transport. It is likewise governed by the northern Sitian, with heaven facing south, the left corresponding to the east and the right to the west; the upper direction corresponds to Taijiao (the Jue tone among the five tones, belonging to Wood). Jueyin Wind-Wood governs heaven. The heavenly qi shifts to the right, moving from Yi to Hai, advancing six positions. Hai corresponds to the Qian trigram, whose number is six. The Metal Transport is insufficient; according to the generative number four, combining four and six yields ten, so the arrival of this qi occurs ten ke after the heavenly number. Six days after the solar term, the Wood Transport begins to govern the heavenly time and carries out the heavenly decrees. After another seventeen days, Shaoshang Metal comes to overcome Taijiao Wood. Green qi appears in the sky, wind prevails in the heavens, red qi arises in the east, and there is black dust and haze in the west. This too is the sign of “Erzhi.”

18. Yisi, Metal Transport: This year is Yisi and belongs to the Metal Transport. The North governs heaven, with heaven facing south, the left corresponding to the east and the right to the west; the upper direction corresponds to Taijiao, which belongs to Wood. The following text is the same as the final sentence of section seventeen. It describes how Shaoshang Metal overcomes Taijiao Wood: green qi is above, wind prevails in the sky, red qi arises in the east, and there is black dust in the west. This is likewise the sign of “Erzhi.”

In the yi-si year, which belongs to the Metal Movement, the northern cardinal position serves as Sitian (governing heaven). The celestial configuration faces south, with its left and right corresponding respectively to east and west, and its upper aspect presiding over the Jiao tone (one of the Five Tones, belonging to Wood). With Jueyin Wind-Wood (one of the Six Qi) as Sitian, the heavenly qi shifts to the right in sequence; counting from the heavenly stem Yi to the earthly branch Si, it moves twelve positions in total. Si belongs to the Xun trigram, whose number is four. Metal qi is insufficient; according to the number of mutual generation, take four, and two and four combine to make eight. Reckoned by the heavenly number, the heavenly time arrives eight ke after the heavenly number (ke, an ancient unit of time). Twelve days after its arrival, Wood qi begins to govern the heavenly Dao and carry out heavenly decrees. After another seventeen days, Shaoshang (one of the Five Tones, belonging to Metal) comes to restrain Zhengjiao (standard Jiao). Green qi appears above, wind moves across the sky, the east shows a red radiance, and the west produces black qi; these are the corresponding signs of “Erzhi” (Two Direct).

In the bing-zi year, which belongs to the Water Movement, it is likewise the northern cardinal position that serves as Sitian, and its upper aspect presides over the Zhi tone (one of the Five Tones, belonging to Fire). With Shaoyin Sovereign Fire (one of the Six Qi) as Sitian, the heavenly qi shifts right; counting from Bing to Zi, it moves six positions. Zi belongs to the Kan trigram, whose number is one. Water qi is excessive; according to the method of completed numbers, add six to obtain seven. Reckoned by the heavenly number, the heavenly time arrives seven ke before the heavenly number. Six days after its arrival, Fire qi begins to govern the heavenly Dao and carry out heavenly decrees. After another six days, Taiyu (one of the Five Tones, belonging to Water; here denoting excessive Water qi) comes to restrain Zhengzhi (standard Zhi). Red qi spreads across the sky, hot qi rises, the east shows a yellow radiance, and the west produces green qi; this too is an Erzhi omen.

In the bing-wu year, which likewise belongs to the Water Movement, it is still the northern cardinal position that serves as Sitian, and its upper aspect presides over the Zhi tone. With Shaoyin Sovereign Fire as Sitian, the heavenly qi shifts right; counting from Bing to Wu, it moves twelve positions. Wu belongs to the Li trigram, whose number is nine. Water qi is excessive; according to the method of completed numbers, take six, and combined with nine it yields fifteen. Reckoned by the heavenly number, the heavenly time arrives fifteen ke before the heavenly number. Twelve days after its arrival, Fire qi begins to govern the heavenly Dao and carry out heavenly decrees. After another six days, Taiyu comes to restrain Zhengzhi. Hot qi fills the sky, red qi is above, the east generates yellow qi, and the west shows black clouds; this too is an Erzhi omen.

21. Dingwei, Wood Movement

This year belongs to the Wood Movement, and the qi of Northern Governance presides over Sitian (the governance of celestial climatic changes). The celestial image faces south: to its left is the eastern line, to its right the western line, and above and centered is Zhenggong (the central Earth position). Taiyin Earth governs heaven, and the heavenly qi advances to the right in sequence. The Ding stem is originally in the Wei position and does not need to move. Wei belongs to Earth, and its number is five. When Wood qi is insufficient, one follows the method of “Following Completion” (congcheng) and takes the number three; three plus five makes eight. The timely qi arrives eight ke after the heavenly number (a ke was roughly fifteen minutes in ancient times). On that day, Earth qi begins to preside over the celestial image and to carry out heavenly orders. Sixteen days later, Shaojue (among the five notes, jue corresponds to Wood qi; Shaojue is the weaker Wood qi) comes to invade Zhenggong. Yellow qi occupies the upper region, damp qi moves through the sky, and red qi appears on both the eastern and western “direct” (zhi) lines.

22. Dingchou, Wood Movement

This year is likewise the Wood Movement. Northern Governance governs heaven; the celestial image faces south, with east on the left and west on the right, and above is Zhenggong. Taiyin Earth governs heaven, and the heavenly qi shifts to the right, moving from the Ding position rightward to the Chou position, seven positions in all. Chou belongs to Earth, and its number is five. When Wood qi is insufficient, one follows the method of “Following Generation” (congsheng) and takes the number three; three plus five makes eight. The timely qi arrives eight ke after the heavenly number. On the seventh day after its arrival, Earth qi begins to preside over the celestial image and to carry out heavenly orders. After another sixteen days, Shaojue invades Zhenggong. Yellow qi occupies the upper region, damp qi moves through the sky, and red qi appears in both the eastern and western hou (climatic periods).

23. Wuyin, Fire Movement

This year belongs to the Fire Movement. Northern Governance governs heaven; the celestial image faces south, with east on the left and west on the right, and above is Taizhi (among the five notes, zhi corresponds to Fire qi; Taizhi is the primary position of Fire qi). Yangxiang Fire (Yang Ministerial Fire) governs heaven, and the heavenly qi shifts to the right, moving from the Wu position rightward to the Yin position, four positions in all. Yin corresponds to the Gen position, and its number is eight. When Fire qi is excessive, one follows the method of “Following Completion” and takes the number seven; seven plus eight makes fifteen. The timely qi arrives fifteen ke before the heavenly number, earlier than the regular time. On the fourth day after its arrival, Fire qi begins to preside over the celestial image and to carry out heavenly orders. After another seven days, Zhengzhi (the other primary zhi note of Fire qi) joins with Taizhi. Red qi occupies the upper region, hot qi moves through the sky, white qi appears in the east, and yellow clouds appear in the west; these are the signs of the eastern and western two zhi.

24. Wushen, Fire Movement

This year’s stem-branch is Wushen, belonging to the Fire movement. The north occupies the direct Heaven-governing position (the proper position that governs the year’s celestial phenomena). The celestial face is oriented south: its left corresponds to the east, its right to the west, and directly above it is the Zhi tone (one of the five tones, belonging to Fire).

This year Shaoyang Xianghuo (Ministerial Fire) governs heaven. “The heavenly qi shifts to the right” means that the sequence of the governing-heaven qi advances to the right along the stem-branch cycle, from Wu to Shen, ten positions in all. Shen belongs to Kun, whose number is two; the fire qi is excessive, and by the method of “following completion” (adding its original number to the number it encounters), one obtains seven; two plus seven makes nine. Therefore it arrives nine ke before the heavenly number. (A ke was an ancient unit of time; one day and night was divided into one hundred ke.)

Ten days afterward, the fire qi begins to preside over celestial phenomena and to carry out Heaven’s commands. At this time red qi is above, and hot qi fills the sky; white qi arises in the east, and yellow clouds appear in the west. These are the signs of the “two direct” (erzhi) on the east and west sides.

25. Gengxu, Metal Movement

This year’s stem-branch is Gengxu, belonging to the Metal movement. The north is the direct Heaven-governing position; the celestial face is oriented south, with left as east and right as west, and above is Taiyu (one of the five tones, belonging to Water).

This year Taiyang Hanshui (Cold Water) governs heaven. Likewise, the heavenly qi shifts to the right, from Geng to Xu, eleven positions to the right. Xu belongs to Earth, whose number is five; the metal qi is excessive, and by the method of following completion one obtains nine; nine plus five makes fourteen. Therefore it arrives fourteen ke before the heavenly number.

Eleven days afterward, the water qi begins to preside over celestial phenomena and to carry out Heaven’s commands. After another nine days, the qi of Taishang (Great Shang) comes to harmonize. At this time black qi is above, and cold qi moves through the sky; blue clouds rise in the east, and white qi manifests in the west. These too are the signs of the “two direct” on the east and west sides.

Gengchen: Metal Movement

This year belongs to the Metal Movement. The north is the position of the primary governing heaven; with heaven facing south, its left side corresponds to the east and its right side to the west, and above, Zhengyu (one of the Five Tones, associated with Water) is dominant. Taiyang Water (one of the Six Qi, the qi of cold water) governs heaven; the heavenly qi shifts rightward, and from Geng to Chen it moves right by five positions. Chen belongs to Earth, and its number is five. Metal qi is excessive; according to the principle of “following completion,” nine is added, and five plus nine makes fourteen. It has already arrived fourteen ke before the scheduled heavenly time. Five days after its arrival, Water qi begins to preside over the heavenly timing and carry out the heavenly decrees. After another nine days, Taishang (one of the Five Tones) comes to respond to Zhengyu; black qi spreads across the sky, cold qi moves above, blue-green clouds appear in the east, and white qi arises in the west. This is the sign of Erzhi (the “two direct responses”), referring to the omen that appears when the two qi of Sitian (governing heaven) and Zaiquan (the qi in the spring) directly respond to each other at the proper time.

Xinsi: Water Movement

This year likewise belongs to the Water Movement. The north remains the position of the primary governing heaven; with heaven facing south, left is east and right is west, and above, Zhengjue (one of the Five Tones, associated with Wood) is dominant. Jueyin Wood (one of the Six Qi, the wind-wood qi) governs heaven; the heavenly qi shifts rightward, and from Xin to Si it moves right by six positions. Si belongs to Xun (one of the Bagua), and its number is four. Water qi is deficient; according to the principle of “following generation,” one is added, and four plus one makes five. It arrives five ke after the heavenly time. Six days after its arrival, Wood qi begins to preside over the heavenly timing and carry out the heavenly decrees. After another fourteen days, Shaoyu (one of the Five Tones) comes to respond to Zhengjue; blue-green qi is above, wind moves through the sky, red qi arises in the east, and black qi is in the west. This is likewise the sign of Erzhi.

28. In the Xinhai year, the Water phase prevails; the due north position governs the heavenly timing. The front of Heaven faces south, with the left corresponding to east and the right to west; the governing pitch above is Taijue (the pitch of Wood among the Five Tones). Jueyin Wood (one of the Six Qi, belonging to Wood) governs the year’s heavenly qi. The heavenly qi shifts to the right; counting from Xin to Hai, it has shifted twelve positions. Hai corresponds to the Qian trigram, whose number is six. Water qi is insufficient; according to the principle of “cong sheng” (following generation), Water takes its generative number one, and one plus six makes seven. The seasonal timing of this phase arrives seven ke (traditional time units) after the heavenly number. After it arrives, twelve days later, Wood qi begins to govern celestial phenomena and issue Heaven’s commands. After another fourteen days, Shaoyu (the pitch of Water among the Five Tones) comes to resonate with Taijue; the sky appears blue-green, wind moves across the sky, the east glows red, and the west turns black—these are the signs of “Erzhi” (the two sides corresponding).

29. In the Renzi year, the Wood phase prevails; the due north position governs the heavenly timing. Heaven faces south, with east on the left and west on the right; the governing pitch above is Zhengzhi (the pitch of Fire among the Five Tones). Shaoyin Sovereign Fire (one of the Six Qi, belonging to Fire) governs the year’s heavenly qi. The heavenly qi shifts to the right; counting from Ren to Zi, it has shifted twelve positions. Zi corresponds to the Kan trigram, whose number is one. Wood qi is excessive; according to the principle of “cong cheng” (following completion), Wood takes its completion number eight, and eight plus one makes nine. The seasonal timing of this phase arrives nine ke before the heavenly number. After it arrives, twelve days later, Fire qi begins to govern celestial phenomena and issue Heaven’s commands. After another eight days, Taijue comes to resonate with Zhengzhi; the sky appears red, hot qi fills the sky, yellow clouds appear in the east, and blue-green qi arises in the west—these are the signs of “Erzhi.”

30. In the Renwu year, it is still the Wood phase; the due north position governs the heavenly timing. Heaven faces south, with east on the left and west on the right; the governing pitch above is Taizhi. Shaoyin Sovereign Fire governs the year’s heavenly qi. The heavenly qi shifts to the right; counting from Ren to Wu, it has shifted six positions. Wu corresponds to the Li trigram, whose number is nine. Wood qi is excessive; according to the principle of “cong cheng” (following completion), Wood takes its completion number eight, and eight plus nine makes seventeen. The seasonal timing of this phase arrives seventeen ke before the heavenly number. After it arrives, six days later, Fire qi begins to govern celestial phenomena and issue Heaven’s commands. After another eight days, Taijue comes to resonate with Taizhi; the sky appears red, hot qi fills the sky, yellow dust appears in the east, and emerald-green qi arises in the west—these are the signs of “Erzhi.”

31. In the Guiwei year, which belongs to the Fire movement, the upright qi of the north governs that year’s celestial phenomena (Sitian, governing the heavens). Heaven faces south; its left corresponds to the east and its right to the west; above is the central earth position (Zhenggong, the central palace). Taiyin Earth governs the heavens. Because of the annual movement, the celestial qi shifts to the right. Hot qi fills the sky, yellow dust appears in the east, and bluish-green qi arises in the west. These are manifestations of the Left and Right Erzhi (the corresponding qi signs of east and west).

The celestial qi moves to the right; from Gui to Wei it has shifted seven positions to the right. Wei belongs to Earth, and its number is five. When the power of the Fire movement is insufficient, it takes two from the number of what it generates; two plus five makes seven. Therefore the heavenly timing arrives seven ke after the heavenly number (a ke was an ancient unit of time). On the seventh day after that, earth qi begins to govern the celestial phenomena and carry out heavenly decrees. After another fifteen days, Shaozheng qi (a name for one type of fire qi in the movement-qi system) comes to harmonize with the central palace. Yellow qi rises above, damp qi moves across the sky, and red qi appears in both east and west. These are the signs of the Erzhi.

32. The Guichou year likewise belongs to the Fire movement. The upright qi of the north governs the heavens; heaven faces south, with east on the left and west on the right; above is the central palace, and Taiyin Earth governs the heavens. In this year the celestial qi no longer shifts to the right, because Gui is originally in the Chou position and has not moved. Red qi appears in both east and west; these are the signs of the Erzhi.

The latter half of this entry further states：Chou belongs to Earth, and its number is five. When the Fire movement is insufficient, it likewise takes two from the number of what it generates; two and five make seven. The heavenly timing arrives seven ke after the heavenly number. On that day, earth qi then governs heaven and carries out heavenly decrees. After another fifteen days, Shaozheng qi comes to harmonize with the central palace. Yellow qi is above, damp qi moves across the sky, and red qi appears together in the east and west. These are the signs of the Left and Right Erzhi.

Section 33

The Yimao year belongs to the Metal movement; the upright qi of the north governs Sitian (the celestial position that governs weather changes in the first half of the year). The celestial face is oriented south: its left side is the upright qi of the east, its right side is the upright qi of the west, and above it is Zhengshang (shang is one of the five tones and belongs to Metal; here it refers to the dominant qi in the movement-qi). Yangming Metal governs Sitian. The heavenly qi shifts to the right, moving from the Yi position to the Mao position, two positions to the right in total.

Mao belongs to the Zhen trigram, whose number is three. The Metal qi is deficient; calculated according to “following generation” (the direction of mutual generation among the Five Phases), its number is four. Four plus three makes seven, so the heavenly timing arrives seven ke later than the heavenly number. On the second day after this point, the Metal qi begins to govern heavenly affairs and carry out the heavenly decrees. After another seventeen days, Shaoshang (another Metal tone, close to Zhengshang) meets Zhengshang; white qi is above, dry qi circulates in the sky, black qi appears in the east, and red clouds appear in the west. These are the signs of the “Two Uprights.”

Section 34

The Yiyou year likewise belongs to the Metal movement; the upright qi of the north governs Sitian, the celestial face is oriented south, the left is the eastern upright, the right is the western upright, and above is Taishang. Yangming Metal still governs Sitian. The heavenly qi shifts to the right, from the Yi position to the You position, eight positions to the right in total.

You belongs to the Dui trigram, whose number is seven. The Metal qi is deficient; according to the following-generation number, it is four. Four plus seven makes eleven, so the heavenly timing arrives eleven ke later than the heavenly number. On the eighth day after this point, the Metal qi begins to govern heavenly affairs. After another seventeen days, Shaoshang is the same as Zhengshang; white qi is above, dry qi circulates in the sky, black qi is seen in the east, and red clouds are seen in the west. These are likewise the signs of the “Two Uprights.”

Thirty-five: Water Movement in the Bingxu Year. The due north, in its proper position, presides over the timing of Heaven; the celestial face is oriented south, its left directly aligned with the east and its right directly aligned with the west, while above it corresponds to Taiyu (one of the five tones, associated with Water). In this year Taiyang Water presides over Heaven; the heavenly qi shifts to the right, and counting from Bing to Xu, it moves right by eight positions. Xu belongs to Earth and its number is five; since water qi is excessive, the number increases to six, and five plus six makes eleven. Its arrival at the heavenly timing occurs eleven ke (an ancient unit of time) after the celestial number. Eight days after this, Water begins to preside over the Dao of Heaven and to execute heavenly decrees; after another six days, Zhengyu comes into harmony with Taiyu. At that time black qi appears above, cold qi moves through the sky, green clouds are in the east, and white qi arises in the west—these are the signs of the two direct alignments on the left and right.

Thirty-six: Water Movement in the Bingchen Year. The due north, in its proper position, presides over the timing of Heaven; the celestial face is oriented south, its left directly aligned with the east and its right directly aligned with the west, while above it corresponds to Zhengyu (also one of the five tones). This year is again governed by Taiyang Water; the heavenly qi shifts to the right, and counting from Bing to Chen, it moves right by two positions. Chen belongs to Earth and its number is five; since water qi is excessive, the number increases to six, and five plus six makes eleven; likewise, it reaches the heavenly timing eleven ke after the celestial number. Two days after this, Water begins to preside over the Dao of Heaven and to execute heavenly decrees; after another six days, Taiyu comes to match Zhengyu. During this time black qi is above, cold qi moves through the sky, green clouds are in the east, and white qi arises in the west—these are likewise the signs of the two direct alignments on the left and right.

37. Wood Movement in the Ding-Si Year: The north is the cardinal position and presides over the heavens. Heaven faces south: the left is the eastern direct position, the right the western direct position, and above is the tone Zhengjiao (Proper Jue). The qi of Jueyin wood presides over the heavens; the heavenly qi moves to the right, from Ding to Si, three positions in all to the right. Si corresponds to the Xun trigram, whose number is four. Wood qi is insufficient, and the number of its mutual generation is three; four plus three makes seven. The heavenly time arrives seven ke after the heavenly number (in ancient times a day and night were divided into one hundred ke, one ke being roughly a little more than fourteen minutes today). Three days after its arrival, wood qi begins to preside over the heavenly time and to carry out the heavenly mandates. After another three days, the qi of Shaojiao (Lesser Jue) comes to meet Zhengjiao; green qi rises into the high sky, wind moves across the heavens, a red radiance appears in the east, and black qi arises in the west. These are the signs of the two direct positions, left and right.

38. Wood Movement in the Ding-Hai Year: The north is the cardinal position and presides over the heavens. Heaven faces south: the left is the eastern direct position, the right the western direct position, and above is Zhengjiao. The qi of Jueyin wood presides over the heavens; the heavenly qi inclines to the right and occupies the upper position. Wind moves across the heavens; a red radiance appears in the east, and black qi arises in the west. These are the signs of the two direct positions, left and right.

38 (Alternative Version). Wood Movement in the Ding-Hai Year: The north is the cardinal position and presides over the heavens. Heaven faces south: the left is the eastern direct position, the right the western direct position, and above is Zhengjiao. The qi of Jueyin wood presides over the heavens; the heavenly qi moves to the right, from Ding to Hai, nine positions in all to the right. Hai corresponds to the Qian trigram, whose number is six. Wood qi is insufficient, and the number of its mutual generation is three; three and six make nine. The heavenly time arrives nine ke after the heavenly number. Nine days after its arrival, wood qi begins to preside over the heavenly time and to carry out the heavenly mandates. After another sixteen days, the qi of Shaojiao comes to meet Zhengjiao; green qi rises into the high sky, wind moves across the heavens, red qi arises in the east, and black clouds appear in the west. These are the signs of the two direct positions, left and right.

Thirty-nine. The Wuzi year belongs to the Fire movement. It is presided over in heavenly timing by the due-north position; heaven faces south, with east on the left and west on the right, and with “Zhengzhi” (Proper Zhi) dominating above. In this year Shaoyin Sovereign Fire governs heaven; the heavenly qi shifts to the right, moving through six positions in total from the Wu stem to the Zi branch. Zi belongs to Kan, and its number is one. Because the fire qi is excessive, one adds according to the completed number: one and seven make eight. This qi arrives at its heavenly time eight ke ahead of the celestial number (ke being an ancient unit of time, one hundred ke to a day). Six days after the solar term, the fire qi begins to preside over heavenly timing and implements its heavenly command. After another seven days, Taizhi and Zhengzhi coincide; red qi rises in the sky, hot qi circulates in the heavens, yellow dust appears in the east, and blue-green qi arises in the west. This is the manifestation of “Erzhi” (climatic signs appearing simultaneously on the left and right).

Forty. The Wuwu year still belongs to the Fire movement and is likewise governed by the due-north position; heaven faces south, with east on the left and west on the right, and with “Taizhi” dominating above. In this year Shaoyin Sovereign Fire governs heaven; the heavenly qi shifts to the right, moving through twelve positions in total from the Wu stem to the Wu branch. Wu belongs to Li, and its number is nine. Because the fire qi is excessive, one adds according to the completed number: seven and nine make sixteen. This qi arrives at its heavenly time sixteen ke ahead of the celestial number. Twelve days after the solar term, the fire qi begins to preside over heavenly timing and implements its heavenly command. After another seven days, Zhengzhi and Taizhi are the same; red qi rises in the sky, hot qi circulates in the heavens, yellow qi appears in the east, and blue-green clouds appear in the west. This is likewise a sign of “Erzhi.”

Article 41: The Gengyin year is a Metal movement, with North Zheng governing heaven (a configuration that governs celestial timing). The celestial configuration faces south, with the left directly facing east and the right directly facing west; above is Taizheng (a qi position of Fire among the Five Phases). Shaoyang Xianghuo (Ministerial Fire) governs heaven, and the heavenly qi shifts to the right: from Geng to Yin it shifts seven positions to the right. Yin belongs to the Gen trigram, and its number is eight. Since Metal qi is excessive, calculation according to the rule yields the number nine; nine plus eight makes seventeen. This climatic influence arrives seventeen ke before the heavenly number. On the seventh day after its arrival, Fire qi begins to govern the heavenly timing and begins to execute the heavenly commands. After another nine days, Taishang (a qi number of Metal) comes to lie hidden beneath Taizheng. Red qi appears in the sky, hot qi spreads throughout the heavens, white dust rises in the east, and yellow qi emerges in the west. These are the climatic signs of the two direct positions, left and right (east and west).

Article 42: The Gengshen year is a Metal movement and likewise has North Zheng governing heaven. The celestial configuration faces south, with the left as the east direct position and the right as the west direct position; above is Zhengzheng (the due position corresponding to Taizheng). Shaoyang Xianghuo (Ministerial Fire) governs heaven, and the heavenly qi does not shift to the right, because Geng’s original position is exactly at Shen and there is no further movement. Shen belongs to the Kun trigram, and its number is two. Since Metal qi is excessive, calculation according to the rule yields the number nine; two plus nine makes eleven. This climatic influence arrives eleven ke before the heavenly number. On the day of its arrival, Fire qi then begins to govern the heavenly timing and execute the heavenly commands. After another nine days, Taishang comes to lie hidden beneath Zhengzheng. Red qi appears in the sky, hot qi spreads throughout the heavens, white dust emerges in the east, and yellow qi emerges in the west. These are the climatic signs of the two direct positions, left and right.

Background: The Five Movements and Six Qi (Wu Yun Liu Qi) are the methods by which the ancients calculated the climate and phenology of a given year. Each year, one movement (Wood, Fire, Earth, Metal, or Water) combines with one Qi (the Qi governing the heavens). Celestial patterns, the five tones (Gong, Shang, Jue, Zhi, and Yu), and trigram images are all used to infer signs.

Article 43 (Xinmao Year, Water Movement)

This year belongs to the Water movement. The due north position governs the heavenly seasons. In the celestial image, south is the front; the left side corresponds to the east, and the right side to the west. The tone governing the upper part is Zhengshang (Shang is one of the five tones). The Qi of Yangming Dry Metal governs the heavens. Heavenly Qi shifts to the right (west); counting from the Xin position to the Mao position, it moves eight positions in all. Mao belongs to the Zhen trigram and has the number three. Water Qi is deficient; its generative number is one, and one plus three makes four. Its arrival time is four ke after the heavenly number. After this, for eight days, Metal Qi begins to govern the heavenly seasons and carry out heavenly decrees; after another fourteen days, the Shaoyu tone harmonizes with Zhengshang. At this time white Qi appears above, dry Qi moves through the sky, black Qi is seen in the east, and red clouds are seen in the west. These are the signs of the two direct positions on the left and right.

Article 44 (Xinyou Year, Water Movement)

This year likewise belongs to the Water movement. The due north position governs the heavens, and the directional correspondences are the same as in the preceding article. The tone governing the upper part is Taishang. The Qi of Yangming Dry Metal governs the heavens. Heavenly Qi moves to the right, shifting two positions from the Xin position to the You position. You belongs to the Dui trigram and has the number seven. Water Qi is deficient; its generative number is one, and one plus seven makes eight. Its arrival time is eight ke after the heavenly number. After this, for two days, Metal Qi begins to issue its orders; after another fourteen days, the Shaoyu tone harmonizes with Taishang. The spectacle of white Qi, the movement of dryness, black in the east and red in the west, is the same as in the preceding article; both are signs of the two direct positions on the left and right. (The “6” in the original phrase “from 6 generate” is suspected to be a superfluous character.)

Article 45 (Renchen Year, Wood Movement)

This year belongs to the Wood movement. The due north position governs the heavens, and the left and right directional correspondences are the same as before. The tone governing the upper part is Zhengyu (Yu is one of the five tones). The Qi of Taiyang Cold Water governs the heavens. Heavenly Qi moves to the right, shifting eight positions from the Ren position to the Chen position. The text ends with only the sentence “Chen is the sign”; the sign it indicates is not described in detail in the text.

Forty-five. The Renchen year is a Wood movement year. The due position of the north governs heaven; heaven faces south, with the left corresponding to east and the right to west, and the ruling note above is Yu. Taiyang Water (water Qi dominated by Taiyang) governs heaven. The celestial Qi shifts to the right, moving from the Ren position to the Chen position, eight positions in all. Chen belongs to Earth, and its number is five. Because Wood Qi is excessive, according to the method of “following completion” its number becomes eight; eight and five make thirteen. This climatic influence arrives thirteen ke before the heavenly number. Eight days thereafter, Wood Qi begins to govern the celestial phenomena and to carry out heaven’s decrees. After another eight days, Taijiao (the note of Wood) comes into harmony with Zhengyu. Black Qi is above; cold Qi moves through the heavens; blue-green Qi appears in the east and white dust in the west. These are the “two direct” signs corresponding to the two sides.

Forty-six. The Renxu year is a Wood movement year. The due position of the north governs heaven; heaven faces south, with the left east and the right west, and the ruling note above is Taiyu. Taiyang Water governs heaven. The celestial Qi shifts to the right from Ren to Xu, two positions to the right. Xu belongs to Earth, and its number is five. Wood Qi is excessive; according to the method of “following completion” its number is eight; eight and five make thirteen. It likewise arrives thirteen ke before the heavenly number. Two days thereafter, Water Qi begins to govern the celestial phenomena and to carry out heaven’s decrees. After another eight days, Taijiao harmonizes with Taiyu. Black Qi is above; cold Qi moves through the heavens; blue-green Qi arises in the east and white dust in the west. These are the signs of the “two direct.”

Forty-seven. The Guisi year is a Fire movement year. The due position of the north governs heaven and harmonizes with Taiyu. Black Qi is above; cold Qi moves through the heavens; blue-green Qi arises in the east and white dust in the west. These are the signs of the “two direct.”

Forty-seven (repeated). The Guisi year is a Fire movement year. The due position of the north governs heaven; heaven faces south, with the left east and the right west, and the ruling note above is Zhengjiao. Jueyin Wood (one of the six Qi, belonging to Wood) governs heaven. The celestial Qi shifts to the right from Gui to Si, nine positions to the right. Si corresponds to the Xun position; its number is four. Because Fire Qi is deficient, according to the method of “following generation” its number is two; two and four make six. This climatic influence arrives six ke after the heavenly number. Nine days thereafter, Wood Qi begins to govern the celestial phenomena and to carry out heaven’s decrees. After another fifteen days, Shaozhi (the note of Fire) comes into harmony with Zhengjiao. Blue-green Qi is above; wind moves through the heavens; red Qi appears in the east and dim dust in the west. These are the signs of the “two direct.”

In the Bingzi year, Shaoyin Jun Fire presided over the celestial timing of the first half of the year (Sitian), and hot Qi mainly circulated in the heavens. Yet the central movement (Zhongyun) of that year was an excess of the Water movement: black Qi surged into the sky and suppressed the heavenly fire above, so the hot climate could not prevail.

(Note: “Sitian” refers to the governing Qi that presides over the climate of the first half of the year; “Zhongyun” refers to the climate governed by the Five Movements during the middle period of the year; “movement in excess” means that the Qi of a particular movement exceeds its normal degree. This passage belongs to the situation of “the movement overcoming Sitian,” that is, the Qi of the central movement pressing down upon and overpowering the Qi of Sitian.)

The Six Qi Governing Heaven and the Succession of the Five Movements

This passage uses the sexagenary cycle (ganzhi) to date years and explains the interaction between the governing qi of the first half of the year (sitian, the Six Qi that govern the climate of the first half) and the Five Phases movement-qi of the second half (yun, the five movements of Wood, Fire, Earth, Metal, and Water). Taiguo refers to an excess of movement-qi; cheng refers to the qi of the middle movement (zhongyun) receiving and influencing the qi that governs heaven.

In the Bingwu, Bingyin, and Bingshen years, either Shaoyin’s Sovereign Fire or Shaoyang’s Ministerial Fire governs heaven, so the first half of the year is dominated by heat. The middle movement is Water in excess; black qi surges skyward, and water qi suppresses the fire qi above. Fire-heat cannot blaze and transform normally, and the normal transformations of summer heat likewise lose their regularity.

In the Jiaxu and Jiachen years, Taiyang Cold Water governs heaven, so the first half of the year is dominated by cold. The middle movement is Earth in excess; yellow dust rises on all sides, and Earth conquers Water. Cold qi should transform into dampness; in Jiachen years, however, cold qi cannot transform into dampness and instead gives rise to a dampness command.

In the Yihai and Yisi years, Jueyin Wind-Wood governs heaven, so the first half of the year is dominated by wind. The middle movement is Metal; white qi succeeds it, and Metal conquers Wood, so the normal transformations of wind lose their proper measure. When the text says “the movement succeeds,” it means that the movement-qi is deficient (weaker than excess), and its influence extends only halfway.

In the Guiyou and Guimao years, Yangming Dry Metal governs heaven, so the first half of the year is dominated by dryness. The middle movement is Fire; red qi succeeds it, and dryness qi is reduced by half. In Guimao years, red qi ascends, and dryness qi loses its proper command.

In the Dingwei year, Taiyin Damp Earth governs heaven, so the first half of the year is dominated by dampness. The middle movement is Wood; green qi succeeds it, and Wood conquers Earth, so dampness qi turns into wind.

A General Account of Zhifu (Direct Correspondence) and Sitian (Governing Heaven)

“Zhi” means being the same as Heaven; “fu” means corresponding. “Zhifu” refers to the Heavenly Stems corresponding with the Qi (vital energy) of Sitian. The ancients matched the Heavenly Stems to the Five Phases and directions: Jia and Yi belong to Wood of the east, Bing and Ding to Fire of the south, Wu and Ji to Earth of the center, Geng and Xin to Metal of the west, and Ren and Gui to Water of the north. If in a given year the Qi of Sitian and a Heavenly Stem belong to the same phase, this is called “stem-concordant Sitian” (ganhe Sitian). At such a time, the Qi of the Heavenly Stem communicates with Heaven, and the changes of the governing command differ accordingly.

Item-by-Item Explanation

Bingwu Year: Shaoyin sovereign fire governs heaven. Bing is the Heavenly Stem of southern Fire. The Fire of the Heavenly Stem shares the same De (Virtue/Power) as Heaven; red Qi rises upward and reaches far to the horizon. The climate is hot, and this governing command continues without interruption.

Bingzi Year: Shaoyin sovereign fire governs heaven; Bing belongs to southern Fire. The Heavenly Stem shares the same Qi as Heaven; red Qi rises far upward and reaches the distant sky.

Yihai Year: Jueyin wind-wood governs heaven; Yi belongs to eastern Wood. The Wood Heavenly Stem corresponds with Heaven; blue-green Qi coils like mist and smoke and arises afar by relying on the forests.

Yisi Year: Jueyin wind-wood governs heaven; Yi belongs to eastern Wood and corresponds with Heaven. Above, it shares the same Qi as Heaven, while the assisting intercalary Qi is relatively weak.

Jiwei Year: Taiyin damp-earth governs heaven; Ji is the Heavenly Stem of central Earth. It shares the same Qi as Heaven; yellow Qi rises from the four corners, and the Qi of Heaven thereby receives a small assistance.

Jichou Year: Taiyin damp-earth governs heaven; Ji is central Earth and corresponds with Heaven, exerting a small assisting effect on the Qi of Heaven.

Xinyou Year: Yangming dry-metal governs heaven; Xin is the Heavenly Stem of western Metal. It corresponds with Heaven, assists the intercalary movements, and forms a minor governing command.

Xinmao Year: Yangming dry-metal governs heaven; Xin belongs to western Metal and corresponds with Heaven; together with Metal Qi it provides mutual assistance.

Brief Glossary of Terms

Sitian: one of the six Qi that governs the weather of the first half of the year; each year one Qi is on duty. Taiyin, Shaoyin, Jueyin, and Yangming: names of the six Qi in the “three yin and three yang,” respectively governing climates such as dampness, heat, wind, and dryness. Heavenly Stems: the ten symbols Jia, Yi, Bing, Ding, and so on, which the ancients used to correlate with the Five Phases and directions.

The first group (items nine through twelve) discusses the situations of two “governing heaven” qi: Taiyang Cold Water and Shaoyang Ministerial Fire. “Governing heaven” refers to one of the six qi that governs the qi of the heaven section in the first half of the year; “stem” means Heavenly Stem. In item nine, Renxu: Taiyang Cold Water governs heaven. Ren belongs to northern Water and is the yang stem of Water; it accords with the De (Virtue/Power) of heaven, transforms together with heaven above, and merely assists the heavenly command. In item ten, Renchen: likewise Taiyang Cold Water governs heaven; Ren is the northern Water stem, accords with heavenly De, moves together with heaven above, and assists the heavenly command. In item eleven, Bingyin: Shaoyang Ministerial Fire governs heaven. Bing belongs to southern Fire and is the yang stem of Fire; it moves together with heaven and assists the heavenly command. In item twelve, Bingshen: Shaoyang Ministerial Fire governs heaven; Bing is the southern Fire stem, accords with heavenly De, and assists heaven.

The second group, “Twelve Methods of Movement Combining with Governing Heaven,” discusses twelve situations in which the governing-heaven qi combines with the middle movement (one of the Five Movements governing the middle period of the year). “Above” refers to governing heaven, and “middle” refers to the middle movement; “above and middle mutually obtaining” means the two are coordinated, while “above and middle not overcoming” means neither overcomes the other. In item one, Dinghai: Jueyin Wind-Wood governs heaven, and the middle movement also shows Wood movement. The De of the two accord; blue-green qi responds above; wind transformation shares the same command; heaven and movement support each other; qi transformation and command are consistent; above and middle are coordinated. In item two, Dingsi: likewise Jueyin Wood governs heaven and Wood movement combines; the content is similar to the preceding entry. This entry is duplicated in the original text and should be a transcription or printing error. In item three, Wuzi: Shaoyin Lord Fire governs heaven, and the middle movement shows Fire movement. The two combine; red qi responds above; heat transformation shares the same command; heaven and movement support each other; the transformation command is firmly matched. In item four, Wuwu: Shaoyin Lord Fire governs heaven, and the middle movement shows Fire movement; red qi responds, heat transformation shares the same command, heaven and movement support each other, and the transformation command is identical. In item five, Yiyou: Yangming Dry Metal governs heaven, and the middle movement shows Metal movement; the two combine, white qi responds above, and dry movement is the same. In item six, Yimao: Yangming Dry Metal governs heaven, and the middle movement shows Metal movement; white qi responds, and the command of dry transformation accords. In item seven, Jiwei: Taiyin Damp Earth governs heaven, and the middle movement shows Earth movement; the two combine, yellow qi responds above, and damp transformation shares one command.

The summary of key points is that this passage centers on Heavenly Stems, the Five Phases, qi colors, and transformation commands, explaining the mutual complementarity between the governing-heaven qi and movement qi. The qi colors of the Five Phases are: Wood governs blue-green, Fire governs red, Metal governs white, and Earth governs yellow. “Transformation command” refers to the climatic change characteristics each respectively governs—wind transformation, heat transformation, dry transformation, and damp transformation.

Background Note: The ancients used the sexagenary cycle of heavenly stems and earthly branches to reckon years, and matched “Sitian (governing heaven)”—one of the six qi that governs the celestial qi of the first half of the year—with the “movement” (yun)—the seasonal movement-qi of Wood, Fire, Earth, Metal, and Water as they rotate in turn—in order to infer the year’s climate and the transformations of the myriad things. “Accord with Heaven in De (Virtue/Power)” means that the movement and the governing heaven are in harmony; “transformation and seasonal command” refers to the seasonal qi governed by climatic transformation.

8. Jichou Year: Taiyin damp Earth governs heaven; the middle period corresponds to the Earth movement. Heaven and the movement are in accord; yellow qi rises and converges. The qi thus transformed accords with the nature of Earth, and damp transformation governs the seasonal command.

7. Jiwei Year: Taiyin damp Earth governs heaven; the middle period corresponds to the Earth movement. Heaven and the movement are in accord; yellow qi rises and converges, and damp transformation jointly governs the seasonal command with it.

8. Jichou Year (another entry): Again Taiyin damp Earth governs heaven and the Earth movement corresponds; the changes in the ordinances of rain and dampness described here are consistent with this.

9. Bingxu Year: Taiyang cold Water governs heaven; the middle period corresponds to the Water movement. Heaven and the movement are in accord; black qi rises and converges, and cold transformation jointly governs the seasonal command with it.

10. Bingchen Year: The situation is the same: Taiyang cold Water governs heaven, the Water movement corresponds, and cold transformation jointly governs the seasonal command.

11. Wuyin Year: Shaoyang ministerial Fire governs heaven; the middle period corresponds to the Fire movement. Heaven and the movement are in accord; red qi is presented upward to Heaven, and heat transformation proceeds together with the movement.

12. Wushen Year: Shaoyang ministerial Fire governs heaven; the middle period corresponds to the Fire movement. Red qi rises and converges, and heat transformation jointly governs the seasonal command.

The Twelve Methods of the Lower Movement Facing the Governing Heaven: This section explains how the movement beneath the earth “faces” (receives and constrains) the qi of the governing heaven, giving twelve methods of calculation.

1. Jihai Year: Jueyin wind Wood governs heaven; the middle period corresponds to the Earth movement. Wood qi is above, and the Earth movement below has already weakened. The qi of Heaven prevails over the movement qi; green qi descends, and wind transformation prevails over rain transformation.

2. Jisi Year: Jueyin wind Wood governs heaven; the middle period corresponds to the Earth movement. Wood is above and faces the Earth movement below; Wood overcomes Earth. Wood qi descends; green qi constrains yellow qi; wind transformation predominates, while rain transformation is insufficient.

3. Gengzi Year: Shaoyin sovereign Fire governs heaven; the middle period corresponds to the Metal movement. Fire is above, and the Metal movement below has already declined. Green qi overcomes yellow, and wind transformation prevails over rain transformation.

3. Gengzi Year (another entry): Again Shaoyin sovereign Fire governs heaven and the Metal movement corresponds. Fire is above, and the Metal movement below is weak. Red qi descends; Metal qi cannot flourish and develop; heat qi prevails over dryness qi and governs the seasonal command.

4. Gengwu Year: Shaoyin sovereign Fire governs heaven; the middle period corresponds to the Metal movement. Metal qi lies hidden in Heaven; red qi descends and takes the victory; Metal qi cannot prevail. Heat transformation and dryness transformation combine, and dryness qi suffers one weakening.

Fifth, Xinwei: Taiyin Earth, one of the Six Qi, governs heaven—controlling the weather of the first half of the year—and the central section reveals the Water movement, one of the Five Movements. Earth qi is above and descends to oversee the Water movement; the transformations of cold qi lose their proper seasonal order, and yellow qi instead suppresses the cold qi.

Sixth, Xinchou: It is likewise Taiyin Earth governing heaven, with the central movement being Water, but at this time Water qi loses its season. Beneath the yellow qi, the black qi representing Water all withdraws and hides.

Seventh, Gengshen: Shaoyang ministerial Fire governs heaven, and the central movement is Metal. Fire qi is above and descends to oversee dry Metal; dry Metal loses its season, and beneath the red qi, the white image of Metal qi cannot manifest.

Eighth, Gengyin: Shaoyang ministerial Fire governs heaven, and the central movement is Metal. Fire qi is above and descends to oversee dryness; the austere, killing qi cannot be put into effect; the hot red qi flourishes, and the season of Metal is accordingly diminished.

Ninth, Dingyou: Yangming Metal governs heaven, and the central movement is Wood. Metal qi is above and descends to oversee wind transformation; dry qi gives rise to white qi, and the season of Wood is thereby weakened again.

Tenth, Dingmao: It is likewise Yangming Metal governing heaven, with the central movement being Wood, and Metal above descending to oversee wind transformation; but here the Metal command operates with dry severity, and beneath the white qi the season of Wood is diminished.

Eleventh, Wuxu: Taiyang Water governs heaven, and the central movement is Fire. Water qi is above and descends to oversee the Fire movement; the hot season does not arrive according to its proper time, and beneath the black qi, Fire’s transformative nurturing cannot be exerted.

Eleventh, another version, Wuchen: Taiyang Water governs heaven; Water qi operates above and descends to oversee the Fire movement; heat’s transformations lose their proper sequence; cold qi instead occupies heaven; the command of summer heat is wholly diminished.

The Twelve Methods of Shunhua Sitian: This is the general heading, referring to the twelve rules for reckoning the governing-heaven qi according to the principle of “Shunhua”—the favorable mutual generation and compliance of the Five Movements and Six Qi.

First, Guihai: Above, Jueyin Wood governs heaven, and the central movement is Fire. Wood can generate Fire—that is, “Wood gives birth to Fire”—like a father presiding over his son’s position; hence it is called “favorable.” Beneath the Wood qi, the Fire movement receives and serves Heaven above.

In the Guisi year, the first half of the year is governed by Jueyin Wind-Wood as Sitian (Sitian refers to the dominant qi governing the climate of the first half of the year), while the middle manifests the Fire Movement (Yun refers to one of the Five Movements governing the climate of the middle period). Wood generates Fire; this is the father giving birth to the child. The father occupies the child’s position, so it is said to be favorable. Wood Qi is above, and the Fire Movement below supports the heavenly timing.

In the Jiazi year, the first half of the year is governed by Shaoyin Sovereign Fire as Sitian, while the middle manifests the Earth Movement. Fire generates Earth; the father occupies the child’s position, so it is favorable. Fire Qi is above, and the Earth Movement below supports the heavenly timing.

In the Jiawu year, the first half of the year is governed by Shaoyin Sovereign Fire as Sitian, while the middle manifests the Earth Movement. Fire generates Earth; the father occupies the child’s position, so it is favorable. The Qi of the Fire Movement is below, and the Earth Movement supports the heavenly timing.

In the Yichou year, the first half of the year is governed by Taiyin Damp Earth as Sitian, while the middle manifests the Earth Movement. Fire generates Earth; the father occupies the child’s position, so it is favorable. The Qi of the Fire Movement is below, and the Earth Movement supports the heavenly timing.

In the Yichou year, the first half of the year is governed by Taiyin Damp Earth as Sitian, while the middle manifests the Metal Movement. Earth generates Metal; the father occupies the child’s position, so it is favorable. Earth Qi is above, and the Metal Movement below supports the heavenly timing.

In the Yiwei year, the first half of the year is governed by Taiyin Damp Earth as Sitian, while the middle manifests the Metal Movement. Earth generates Metal; the father occupies the child’s position, so it is favorable. Earth Qi is above, and the Metal Movement below supports the heavenly timing.

In the Jiayin year, the first half of the year is governed by Shaoyang Ministerial Fire as Sitian (Ministerial Fire is one of the Six Qi and the counterpart of Sovereign Fire, representing another function of fire), while the middle manifests the Earth Movement. Fire generates Earth; the father occupies the child’s position, so it is favorable. Fire Qi is above, and the Earth Movement below supports the heavenly timing.

In the Jiashen year, the first half of the year is governed by Shaoyang Ministerial Fire as Sitian, while the middle manifests the Earth Movement. Fire generates Earth; the father occupies the child’s position, so it is favorable. Fire Qi is above, and the Earth Movement below supports the heavenly timing.

In the Xinyou year, the first half of the year is governed by Yangming Dry Metal as Sitian, while the middle manifests the Water Movement. Metal generates Water; the father occupies the child’s position, so it is favorable. Metal Qi is above, and the Water Movement below supports the heavenly timing.

In the Xinmao year, the first half of the year is governed by Yangming Dry Metal as Sitian, while the middle manifests the Water Movement. Metal generates Water; the father occupies the child’s position, so it is favorable. Metal Qi is above, and the Water Movement below supports the heavenly timing.

In the Renxu year, the first half of the year is governed by Taiyang Cold Water as Sitian, while the middle manifests the Wood Movement. Water generates Wood; the father occupies the child’s position, so it is favorable. Water Qi is above, and the Wood Movement below supports the heavenly timing.

Background: In the doctrine of the Five Movements and Six Qi, “governing heaven” (sitian) refers to the Qi of Heaven that governs the climate of the first half of the year, while “middle manifestation” (zhongjian) refers to the movement (yun) manifested in the middle part of the year. Among the Five Phases, Water generates Wood; Water is the father and Wood is the child. “Favorable transformation” (shunhua) means that the Qi of governing heaven and the middle movement generate and harmonize with each other, mostly indicating good fortune; “adverse transformation” (nihua) means that the two run counter to each other, mostly indicating misfortune.

Twelve Methods of Favorable Transformation under Governing Heaven (excerpt)

Renchen year: In the first half of the year, Taiyang Cold Water governs heaven; in the middle, the Wood movement appears. Water generates Wood: father Water occupies the position of child Wood, in accord with the favorable order. The Water Qi is below, and the Wood movement supports the Qi of Heaven above; this is auspicious.

All the above twelve years of favorable transformation indicate good fortune. If the Wood movement cannot support the heavenly Qi, then it instead indicates misfortune.

Twelve Methods of Adverse Transformation under Governing Heaven

Xinhai and Xinsi years: In the first half of the year, Jueyin Wood governs heaven; in the middle, the Water movement appears. Wood as the child is above, Water as the father is below; the child occupies the father’s position, violating the order of mutual generation. Wood Qi is above, and the Water movement cannot support the heavenly Qi; this is unfavorable, and therefore indicates an inauspicious year.

Renzi year: In the first half of the year, Shaoyin Sovereign Fire governs heaven; in the middle, the Wood movement appears. Fire as the child is above, Wood as the father is below; the child occupies the father’s position, running counter to Fire Qi. The Wood movement cannot support the heavenly Qi; all such cases are adverse and indicate misfortune.

Renwu year: In the first half of the year, Shaoyin Sovereign Fire governs heaven; in the middle, the Wood movement appears. The situation is the same as in the Renzi year: Fire is above and Wood is below; the Wood movement does not support Heaven, and this is adverse.

Guichou and Guiwei years: In the first half of the year, Taiyin Damp Earth governs heaven; in the middle, the Fire movement appears. Earth as the child is above, Fire as the father is below; the child occupies the father’s position, running counter to Earth Qi. The Fire movement cannot support the heavenly Qi; this is adverse.

In the two years Renyin and Renshen, Shaoyang Xianghuo governs heaven, and the central movement is the Wood movement. Fire is generated by Wood; therefore, in the mother-child relation of the Five Phases, Wood is the father and Fire the child. At this time the child Fire occupies the upper position while the father Wood retreats to the lower position; this is the child occupying the father’s place. By normal principle, the qi in the upper position should command the lower, but here the child instead presses down on the father. This is a reverse movement, and the qi mechanism is therefore inverted; the Wood movement cannot smoothly receive the heaven qi. This is what the scripture calls “Wood does not serve Heaven.”

In the years Jiyou and Jimao, Yangming Metal governs heaven, and the central movement is the Earth movement. Metal is generated by Earth; Earth is Metal’s father and Metal is Earth’s child. Metal occupies the upper position and Earth the lower, again the child over the father, with the qi reversed below; the Earth movement therefore cannot receive the heaven qi.

In the years Gengxu and Gengchen, Taiyang Water governs heaven, and the central movement is the Metal movement. Water is generated by Metal; Metal is Water’s father and Water is Metal’s child. Water occupies the upper position and presses down on father Metal; this is a reversal in the order beneath Water qi, and the Metal movement therefore cannot receive the heaven qi.

These groups of years show that whenever the generating order of the heaven-governing qi and the Five Phases of the central movement are contrary, a pattern appears in which the child occupies the father’s place, and the heavenly movement is therefore “non-assisting,” that is, unable to harmonize with one another. The “Twelve Methods of Heavenly Movement Non-Assistance” (Tianyun Buji Shi’er Fa) takes such reverse orders as its principle and lists twelve such years one by one, so as to identify conditions of disharmony in the heavenly movement.

The condition in which “heavenly movement is not mutually aided” (when heavenly timing and movement qi cannot coordinate with each other) arises because heavenly jianqi (intervening qi; jian refers to qi that arrives separately in the interval between heaven and earth) arrives, while the movement qi itself is insufficient and the governing qi of the movement is further overcome by another qi. Thus heavenly movement sometimes cannot coincide [with the qi], and each side receives restraint from the other; this produces the state of not mutually aiding one another. After each side has been restrained, it must in turn obtain its proper season of command, and only then can the two mutually relieve each other.

The three yin years Mao, Si, and Chou mentioned in this passage belong to one group of dui hua (oppositional transformation: the relationship in which heavenly stems and earthly branches pair, and the Five Movements and Six Qi transform through opposition). The three groups of yin years each contain five years, fifteen in total. From these, three years are selected to make heavenly movement coincide; the remaining twelve are what is called “only twelve years obtained.” The selected Ding-Si movement and Heaven both belong to Wood; the Ji-Chou movement and Heaven both belong to Earth; the Yi-Mao movement and Heaven both belong to Metal.

In the Yi-Si year, Heaven and movement combine in opposition to form De (Virtue/Power), that is, the heavenly stem and the Five Movements are in harmony, and three years are selected from the fifteen. In another case, it is Heaven’s oppositional transformation, and intervening qi arrives from the left and right. The movement belongs to Metal; metal qi is insufficient, fire qi comes to exercise restraint, the movement is overcome by fire, and Heaven is again disturbed by intervening qi; therefore Heaven and movement cannot mutually relieve each other.

In the Ji-Si year, Heaven undergoes oppositional transformation, and heavenly intervening qi arrives. The movement belongs to Earth; earth qi is insufficient, wood qi comes to restrain it, and the movement is subjected to xing by Wood (xing here means restraint and attack); Heaven has invading intervening qi, so the two cannot mutually aid each other.

In the Gui-Si year, Heaven undergoes oppositional transformation, and heavenly intervening qi arrives. The movement belongs to Fire; fire qi is insufficient, water qi comes to restrain it, and the movement is subjected to xing by Water; Heaven has invading intervening qi, so the two cannot mutually aid each other.

In the Xin-Si year, Heaven undergoes oppositional transformation, and heavenly intervening qi arrives. The movement belongs to Water; water qi is insufficient, earth qi comes to restrain it, and the movement is subjected to xing by Earth; Heaven has invading intervening qi, so Heaven and movement cannot coincide.

In another entry, the movement is subjected to xing by Water, and Heaven has invading intervening qi, so the two cannot mutually aid each other.

In the Ding-Mao year, Heaven undergoes oppositional transformation, and heavenly intervening qi arrives. The movement belongs to Wood; wood qi is insufficient, metal qi comes to restrain it. Although the movement is overcome, what it suffers is relatively light, but Heaven still has invading intervening qi.

This passage belongs to the Five Movements and Six Qi calculations in Daoist medical classics. The Five Movements refer to the movements of the Five Phases—Wood, Fire, Earth, Metal, and Water—while the Six Qi refer to the six climatic influences of wind, cold, summerheat, dampness, dryness, and fire. The heavenly stems—“Jia and Ji transform into Earth, Yi and Geng into Metal, Bing and Xin into Water, Ding and Ren into Wood, Wu and Gui into Fire”—determine each year’s movement, and the mutual overcoming of the Five Phases (Wood overcomes Earth, Earth overcomes Water, Water overcomes Fire, Fire overcomes Metal, Metal overcomes Wood) is the basis for the text’s references to “movement overcoming” and “xing.” The original text is rather brief, and the exact meaning of some statements still awaits comparison with other annotated editions.

Title: Chapter Dedicated to the Record of Zhenghua Ling

This chapter is devoted specifically to recording the circumstances of “Zhenghua Ling” (the decree of correct transformation).

Main Text:

In the “Thirty Methods of Zhenghua Sitian,” “zhenghua” refers to the qi-command of heaven operating normally and smoothly, without biased or aberrant changes. The reason “the heavenly command is correct” and there is “no aberrant transformation” is that heavenly qi is replete and harmoniously solid, with no deficiency or imbalance.

Notes:

Sitian: In the ancient Yunqi (Five Movements and Six Qi) doctrine, this is the heavenly qi-command that governs the year’s celestial phenomena and climatic changes. Thirty Methods: here it refers to thirty rules of judgment concerning Sitian; the specific references must be confirmed in conjunction with the context of the entire book.

1. In the Yihai year, the Jueyin wind-wood qi (one of the six qi; among the Five Phases it belongs to Wood) served as Sitian (celestial governor), that is, it governed the weather of the first half of the year. Wood qi is born in the Hai branch, so the movement-transformation of this year is called “orthodox transformation.” Orthodox transformation returns to its proper position and is counted as three according to its generative number. On the seventeenth day after Sitian, the circuit qi clashed at the upper position; three days later, the circuit qi descended, Earth qi was suppressed and went into hiding, insects could not reproduce, and illness would settle in the spleen. After another five days, yellow qi was presented above; the qi of the upper position appeared slightly weak, and the force of the circuit qi came forward to receive and sustain it, so the command of wind transformation should originally have prevailed. Although this was orthodox transformation, the Metal movement had a slight advantage; therefore the wind qi within the heavenly command was only slightly suppressed.

2. In the Dinghai year, Jueyin wind-wood again served as Sitian; wood qi returned to its root, and its generative number was three. Sixteen days after Sitian, the circuit qi arrived, as in the preceding case. Three days after that, the circuit qi descended; Earth qi lay hidden, insects could not reproduce, and the source of illness was in the spleen. After another five days, yellow qi was presented above; the qi of Lesser Gong temporarily hid below, and the green qi of Greater Jue (wood qi) came to harmonize. The command of orthodox transformation was thereby made full, and its dominant force continued without decline.

3. In the Jihai year, Jueyin wind-wood still served as Sitian; wood qi returned to its root, and its generative number was three. The “Tongyun” (through-movement; the qi count that runs through the entire year) was totaled as eight. Eight days after Sitian, the circuit qi descended; Earth qi lay hidden, insects suffered harm, the source of illness was in the spleen, and wind qi was thereby transformed and generated. After another eighteen days, yellow qi was presented above; the qi of Lesser Gong came and lay hidden. The command of orthodox transformation was full and did not decline.

4. In the Xinhai year, Jueyin wind-wood again served as Sitian; wood qi returned to its root, its generative number was three, and the number of through-movement was four. Four days after Sitian, the circuit qi descended; Earth qi lay hidden, insects could not flourish, and the spleen suffered illness. After another seventeen days, yellow qi was presented above; the qi of Lesser Gong came to respond to the Jue (wood) qi. The command of orthodox transformation was full, and the dominant force of wind qi continued without decline.

V. Guihai Year

This year the qi of Jueyin (one of the Six Qi, belonging to Wood) governed the heavenly weather and was called sitian (governing heaven); the governing qi was zhenghua (proper transformation). Wood qi returned to its original position. By the reckoning “from the generation number three, the circulation number five”: on the fifth day after sitian, earth qi ascended and soil qi lay hidden, so insects could not stretch forth, and the root of disease was in the spleen. After another fifteen days, yellow qi (belonging to Earth) was presented upward; the qi of lesser gong returned to the jiao tone (one of the Five Tones, belonging to Wood), and the zhenghua qi was full, dominant, and not declining.

VI. Jiawu Year

This year was governed by the qi of Shaoyin (belonging to Fire) as sitian; fire qi returned to its original position, “from the generation number two, the circulation number seven.” On the seventh day after sitian, metal qi lay hidden; shelled insects could not reproduce, and the root of disease was in the lungs. After another five days, white qi (belonging to Metal) was presented upward; the lesser shang tone combined with the correct zhi tone, and the zhenghua qi was full and not declining.

VII. Bingwu Year

This year was still governed by Shaoyin qi as sitian; fire qi returned to its root, “from the generation number two, the circulation number eight.” On the eighth day after sitian, metal qi lay hidden; shelled insects fell into distress, and the root of disease was in the lungs. After another six days, white qi was presented upward; the lesser shang tone returned to the tai zhi tone (one of the Five Tones, belonging to Fire), and the zhenghua qi was full and not declining.

VIII. Wuwu Year

Shaoyin governed heaven; fire qi returned to its root, “from the generation number two, the circulation number nine.” On the ninth day after sitian, metal qi lay hidden; shelled insects became more exhausted, and lung disease gradually vanished. After another seven days, white qi was presented upward; the shang tone returned to the zhi tone, and the zhenghua qi was full and not declining.

IX. Gengwu Year

Shaoyin governed heaven; fire qi returned to its root, “from the generation number two, the circulation number eleven.” On the eleventh day after sitian, earth qi ascended and became metal, but metal qi no longer lay hidden and appeared slightly weak. Why? Metal qi was excessive; heavenly qi exceeded half of earthly qi, and therefore metal qi could not lie hidden. Shelled insects were slightly distressed, and lung disease was slightly alleviated. After another nine days, white qi was presented upward; the shang tone did not return to the zhi tone, and the zhenghua qi was full, dominant, and not declining.

Renwu Year: Metal qi is excessive; the restraining force of heavenly qi exceeds the normal by half, so metal qi cannot be subdued. Shelled insects (metal-type insects) suffer slightly, and lung diseases also show slight depletion. After nine days, white qi rises upward in support; the Shang tone (one of the five tones, belonging to metal) no longer returns to the Zhi tone (belonging to fire); the qi of normal transformation (the transformative qi that operates normally according to yunqi patterns) is replete, and metal qi is strong and does not decline.

Renwu Year (another account): Lesser Yin sovereign fire governs the year’s heavenly timing (sitian, the governing qi that presides over the year’s climate), and fire qi returns to its proper position. Among these, the “number of following generation” is two and the “number of penetrating movement” is ten; both are numerical patterns for calculating changes in yunqi. Ten days after the host qi arrives, it descends below; metal qi is hidden and stored; shelled insects cannot reproduce, and lung diseases again become severe. After another eight days, white qi rises in support; the Lesser Shang tone is close to the Greater Zhi tone; the qi of normal transformation is replete and shows no decline.

Yiwei Year: Greater Yin damp earth governs heaven; earth qi returns to its proper position; its number is five, and the number of penetrating movement is nine. Nine days after the host qi arrives, it descends below; water qi is hidden and stored; scaly insects (water-type fish and dragon kinds) suffer disaster, and the kidneys become diseased. After another seventeen days, black qi rises in support; the Lesser Yu tone (belonging to water) is half stored within the standard Gong; the qi of normal transformation brings rain that spreads universally and continues without cease.

Dingwei Year: Greater Yin governs heaven; earth qi returns to its root; its number is five, and the number of penetrating movement is eight. Eight days after the host qi arrives, it descends; water qi is hidden and stored; scaly insects cannot transform and nurture; kidney disease persists for a long time, causing weakness and flaccidity of the limbs. After another sixteen days, black qi rises in support; the Lesser Yu tone half returns to the Greater Gong; the qi of normal transformation is replete, and dusty damp qi becomes heavier again.

Jiwei Year: Greater Yin governs heaven; earth qi returns to its root; its number is five, and the number of penetrating movement is ten. Ten days after the host qi arrives, it descends; water qi is hidden and stored; scaly insects cannot multiply; the kidney store gradually weakens. After another seventeen days, black qi rises in support; the Lesser Yu tone weakens and returns upward to the standard Gong; the qi of normal transformation is replete, and rainy damp qi arrives frequently.

14. In the Xinwei year, Taiyin earth qi, as the qi of normal transformation (the primary qi of the host movement), governs heaven (governs the qi above). Earth qi returns to its original position; its number is five, and the number of the penetrating movement is six. Six days after the solstice, the movement qi descends, and water qi feels somewhat distressed. This is because the water movement qi of Xin is suppressed: winter water begins to lie hidden, scaly creatures (fish, dragons, and other aquatic beings) weaken, and the kidneys are afflicted. After another fourteen days, black qi rises; the Lesser Yu note (one of the five notes, belonging to water) is close to the Zhenggong note (the central earth position), and the qi of normal transformation becomes full—suppressed yet not declining.

15. In the Guiwei year, likewise, Taiyin with its normal transformation governs heaven. Earth qi returns to its original position; its number is five, and the number of the penetrating movement is seven. Seven days after the solstice, the qi descends; water qi lies hidden, scaly creatures suffer, and kidney disease causes death. After another fifteen days, black qi rises, the transformative command is full, and it is suppressed yet does not decline.

15. (Another version of the original text) In the Guiwei year, Taiyin with its normal transformation governs heaven. Earth qi returns to its original position; its number is five, and the number of the penetrating movement is seven. Seven days after the solstice, the qi descends; water qi lies hidden, scaly creatures suffer, and kidney disease causes death. After another fifteen days, black qi rises, the Lesser Yu note shifts back to Zhenggong, the transformative command is full, and clouds and rain come frequently.

16. In the Jiayin year, Shaoyang ministerial fire, with its normal transformation, governs heaven. Fire qi returns to its original position; the number of what is generated from it is two (fire is generated by wood, hence “generated-from”), and the number of the penetrating movement is seven. Seven days after the solstice, the qi descends; metal qi lies hidden, shelled creatures (insects with shells) become weak and exhausted, and lung disease accordingly eases. After another five days, white qi rises; the Lesser Shang note (one of the five notes, belonging to metal) shifts to coincide with Zhengzhi (the correct position of fire), the transformative command is full, and hot summer qi arrives on time.

17. In the Bingyin year, Shaoyang ministerial fire, with its normal transformation, governs heaven. Fire qi returns to its original position; the number of what is generated from it is two, and the number of the penetrating movement is eight. Eight days after the solstice, the qi descends; metal qi lies hidden, shelled creatures are endangered, and lung disease again becomes severe. After another six days, white qi rises; the Lesser Shang note shifts back to Zhengzhi, the transformative command is full, and the qi of Great Heat cannot be blocked.

18. In the Wuyin year, Shaoyang ministerial fire, with its normal transformation, governs heaven. Fire qi returns to its original position; the number of what is generated from it is two. Shelled creatures are endangered, and lung disease again becomes severe. After another six days, white qi rises; the Lesser Shang note shifts back to Zhengzhi, the transformative command is full, and the qi of Great Heat does not distinguish seasons and reaches everywhere.

18. In a Wuyin year, Shaoyang Ministerial Fire (one of the Six Qi, belonging to Fire) presides over the heaven, and Fire qi returns to its proper position. According to the Congsheng (“following generation”) number, it is two; the Tongyun (“penetrating movement”) number is nine. By the ninth day after the heavenly [qi begins], the movement qi (yunqi) descends, Metal qi lies hidden, and shelled insects (insects with shells) are thereby thrown into distress. Another seven days later, white qi rises to perform its office; the Shao Shang note is close to the Tai Zhi note; the decree of normal transformation and nurturing is replete; hot qi arrives from time to time.

19. In a Gengyin year, Shaoyang Ministerial Fire still presides over the heaven; Fire qi returns to its position; the Congsheng number is two, and the Tongyun number is eleven. By the eleventh day after the heavenly [qi begins], the movement qi descends, Metal qi lies hidden; the portion subdued by the movement qi is only less than half; shelled insects are slightly distressed, but lung disease does not become severe. Another nine days later, white qi rises to perform its office; the Shao Shang note no longer returns to the Tai Zhi note; the decree of normal transformation is replete; the decree of summer heat is flourishing without decline.

20. In a Renyin year, Shaoyang Ministerial Fire presides over the heaven; Fire qi returns to its position; the Congsheng number is two, and the Tongyun number is ten. By the tenth day after the heavenly [qi begins], the movement qi descends, Metal qi lies hidden, shelled insects cannot transform and nurture normally, and lung disease instead deepens. Another eight days later, white qi rises to perform its office; half of the Shao Shang note returns to the normal Tai Zhi note; the decree of normal transformation is replete.

21. In a Yiyou year, Yangming (one of the Six Qi, belonging to dry Metal) presides over the heaven; Metal qi returns to its position; the Congsheng number is four, and the Tongyun number is eight. By the eighth day after the heavenly [qi begins], the movement qi descends, Wood qi lies hidden, hairy insects die prematurely, and those with liver disease are in danger of death. Another seventeen days later, green qi rises to perform its office; the Shao Jue note shifts and is close to the Zheng Shang note; the normal decree is replete; dry qi spreads, and there is clear and austere transformation and nurturing.

22. In a Dingyou year, Yangming presides over the heaven; Metal qi returns to its position; the Congsheng number is four, and the Tongyun number is seven. By the seventh day after the heavenly [qi begins], the movement qi descends, Wood qi lies hidden, hairy insects fall into distress, and the liver is invaded by pathogenic qi. Another sixteen days later, green qi rises to perform its office; the normal decree is replete; dry qi is put into effect and wind qi decreases.

In the Jiyou year, the Yangming qi (dry-metal qi, which governs the autumn season) presides over the celestial control. Metal qi returns to its original position; the “following-generation number” is four, and the “penetrating-movement number” is nine. By the ninth day, the climatic influence descends: wood qi lies hidden, hairy insects (creatures belonging to Wood) are harmed, and liver qi weakens. After another eighteen days, green qi (the qi of Wood) rises; the Lesser Jue tone (jue is the Wood tone) is close to Correct Shang (shang is the Metal tone), the decree of normal transformation becomes manifest and substantive, and dry-cool qi appears from time to time.

In the Xinyou year, Yangming presides over the celestial control; metal qi returns to its original position. The following-generation number is four, and the penetrating-movement number is five. By the fifth day, wood qi lies hidden, hairy insects suffer, and liver qi cannot be nourished and moistened. After another fourteen days, green qi rises; the Lesser Jue tone is half in accord with Correct Shang, and the decree of normal transformation becomes manifest and substantive.

In the Guiyou year, Yangming presides over the celestial control; metal qi returns to its original position. The following-generation number is four, and the penetrating-movement number is six. By the sixth day, wood qi lies hidden, hairy insects are distressed, and many among the people suffer from liver diseases. After another fourteen days, green qi rises; the Lesser Jue and Correct Shang share the same tone, and the decree of normal transformation becomes manifest and substantive.

In the Jiaxu year, the Taiyang qi (cold-water qi) presides over the celestial control; water qi returns to its original position. The following-generation number is one, and the penetrating-movement number is six. By the sixth day, fire qi lies hidden, feathered insects (creatures belonging to Fire) are afflicted, and heart ailments are common. After another five days, red qi (the qi of Fire) rises; the Lesser Zhi tone (zhi is the Fire tone) is half in accord with Correct Yu (yu is the Water tone), the decree of normal transformation becomes manifest and substantive, and the cold decree becomes even more prevalent.

In the Bingxu year, Taiyang presides over the celestial control; water qi returns to its original position. The following-generation number is one, and the penetrating-movement number is seven. By the seventh day, fire qi lies hidden, feathered insects are afflicted, and heart ailments are common. After another six days, red qi rises; the Lesser Zhi tone is half in accord with Correct Yu, and normal transformation is the cold decree.

In the Wuxu year, Taiyang presides over the celestial control; water qi returns to its original position. The following-generation number is one, and the penetrating-movement number is eight. On the eighth day, as it descends, the Lesser Zhi tone is half in accord with Correct Yu, and normal transformation is the cold decree.

28. Wuxu Year: The qi of Taiyang cold water controls heaven (governs the climate of the first half of the year); this is a normal transformation, and the water qi returns to its root. The generative number is one, and the number of the transiting movement is eight. On the eighth day after the controlling-heaven qi takes effect, guest qi descends to earth; fire qi lies hidden; feathered insects (the water category among the Five Insects) are prone to illness, and heart function is weak. After another seven days, red qi (fire qi) rises; half of the lesser zhi note (the fire note among the Five Tones) returns into the standard yu note (the governing water note); the decree of normal transformation becomes replete, and there are signs of cold clouds.

29. Gengxu Year: Conditions are broadly the same as the preceding year: Taiyang cold water still controls heaven, and water qi returns to its root. The number of the transiting movement is ten. On the tenth day after controlling heaven, guest qi descends; fire qi lies hidden; feathered insects suffer harm, and pathological changes occur in the heart. After another nine days, red qi rises; half of the lesser zhi note is the same as the standard yu note; the decree of normal transformation is replete, and cold transformation arrives with the season.

30. Renxu Year: Taiyang cold water still controls heaven; water qi returns to its root; the number of the transiting movement is nine. On the ninth day after controlling heaven, guest qi descends; fire qi lies hidden; feathered insects meet disaster, and the heart becomes diseased. After another eight days, red qi rises; half of the lesser zhi note returns to the standard yu note; the decree of normal transformation is full and does not decline.

Thirty Methods of Opposing-Transformation Controlling Heaven (First Article): Duihua (opposing transformation) refers to qi generated by clash-transformation from the direction opposite its own position. In duihua, the empty position of heaven alters the original normal decree, and the qi number is therefore formed from the opposing position. The passage in the original text, “One: red qi is presented upward; half of the lesser zhi returns to the standard yu; the decree of normal transformation is full and does not decline,” is an excerpted citation for this article; its content is the same as the description of the thirtieth year above.

Yisi Year: Jueyin wind-wood controls heaven through opposing transformation; wood qi clashes with the opposing position and transforms into the branch. The completing number is eight. Below, metal movement appears, and its number no longer participates in the transiting movement. On the eighth day after controlling heaven, guest qi descends; earth qi lies hidden; Bao insects (the earth category among the Five Insects) meet disaster, and the spleen becomes diseased. After another twenty-one days, yellow qi (earth qi) rises; the lesser gong note does not return to the standard jue note; when flourishing reaches its extreme, it turns to decline—it prevails but is not solid. Wind qi carries dry qi within it; this is the so-called image of dryness within wind transformation. The original text concludes with “inquire into it,” pointing to the following text.

II. Ding-Si Year

In this year, Jueyin Wind-Wood presides over the heavenly timing, and the clash of Wood qi is the principal climatic characteristic of the year. The “completion number” of its movement is eight, and the “circulation-transport number” is eleven. On the eleventh day after the heavenly timing, Earth qi descends but remains hidden and unmanifest; insects and other creatures are difficult to preserve intact, and the spleen consequently becomes diseased, even to the point of death. After another sixteen days, yellow qi rises, and the Gong tone—one of the five tones—cannot return to its proper Jue-tone position. The climate flourishes first and then declines; although it has a certain dominance, it cannot endure, indicating that the decrees of the heavenly timing have already lost their normal order.

III. Ji-Si Year

This year is likewise governed by Jueyin Wind-Wood presiding over the heavenly timing; Wood qi clashes, the completion number is eight, and the transport number is thirteen. On the thirteenth day after the heavenly timing, Earth qi lies hidden, creatures are harmed, and spleen function weakens. After another eighteen days, yellow qi rises, the Gong tone cannot return to its correct position, and flourishing at its height gives way to decline: it prevails but is insubstantial.

IV. (Fragmentary Passage)

This passage is a duplicated fragment of the preceding section. Its content is: on a certain day after the heavenly timing, Earth qi lies hidden, creatures suffer disease, and the spleen weakens; after another eighteen days, yellow qi rises, the Gong tone does not return to the correct Jue position, and flourishing again gives way to decline: it prevails but is insubstantial.

IV (Another Passage). Xin-Si Year

In this year, Jueyin Wind-Wood presides over the heavenly timing; Wood qi clashes, the completion number is eight, and the transport number is nine. On the ninth day after the heavenly timing, Earth qi lies hidden, creatures have difficulty reproducing, and the spleen becomes diseased. After another fourteen days, yellow qi rises, the Gong tone loses its correct position, and flourishing turns to decline: it prevails but is insubstantial.

V. Gui-Si Year

In this year, Jueyin Wind-Wood presides over the heavenly timing; Wood qi clashes, the completion number is eight, and the transport number is ten. On the tenth day after the heavenly timing, Earth qi lies hidden, creatures cannot flourish abundantly, and the spleen begins to develop illness. After another fifteen days, yellow qi rises, the Gong tone does not return to the correct Jue position, and flourishing and decline alternate: it prevails but is insubstantial.

VI. Jia-Zi Year

In this year, Shaoyin Sovereign Fire presides over the heavenly timing; Fire qi clashes, the completion number is seven, and the transport number is twelve. On the twelfth day after the heavenly timing, Metal qi lies hidden, creatures are harmed because of this, and the lungs are injured. After another nine days, white qi rises, and the Shang tone—one of the five tones, corresponding to the Metal phase—cannot return to the proper Zhi position. This is likewise a case of flourishing to the extreme and then declining: it prevails but is insubstantial.

Seventh, in the Bingzi year, Shaoyin Jun Fire corresponds to the Sitian Qi and combines with it. The fire Qi rushes toward the opposite position and transforms into the manifest sign; following the movement, it completes its fixed number seven, and the total movement number is thirteen. On the thirteenth day after Sitian, white Qi moves upward; Tai Shang (Greater Shang) does not move according to its normal seasonal position. After the Qi becomes exuberant, it immediately declines: it prevails but cannot become full.

Eighth, in the Wuzi year, Shaoyin Jun Fire likewise corresponds to Sitian. The fire Qi rushes toward the opposite position and transforms into the manifest sign; following the movement, it completes its fixed number seven, and the total movement number is fourteen. On the fourteenth day after Sitian, Qi approaches the human realm from below; metal Qi lies hidden, and armored-insect disorders worsen. If the lungs were already weak, death will result. Seven days after this, white Qi moves upward; Tai Shang does not return to the normal seasonal sign. The Qi becomes exuberant and then immediately declines: it prevails but is not substantial.

Ninth, in the Gengzi year, Shaoyin Jun Fire corresponds to Sitian. The fire Qi rushes toward the opposite position and transforms into the manifest sign; following the movement, it completes its fixed number seven, and the total movement number is sixteen. On the sixteenth day after Sitian, Qi descends to the human realm; metal Qi is faint and hidden, and the movement Qi tends toward excess. What is the reason? Because armored-insect disorders are relatively mild, and lung disease is also relatively mild. Nine days after this, white Qi moves upward; Tai Shang does not return to the normal seasonal sign. The Qi becomes exuberant and then immediately declines: it prevails but is not substantial.

Tenth, in the Renzi year, Shaoyin Jun Fire corresponds to Sitian. The fire Qi rushes toward the opposite position and transforms into the manifest sign; following the movement, it completes its fixed number seven. Armored-insect disorders are slight, and lung disease is relatively mild. Nine days after this, white Qi moves upward; Tai Shang does not return to the normal seasonal sign. The Qi becomes exuberant and then immediately declines: it prevails but is not substantial.

Tenth, in the Renzi year, Shaoyin Jun Fire corresponds to Sitian. The fire Qi rushes toward the opposite position and transforms into the manifest sign; following the movement, it completes its fixed number seven, and the total movement number is fifteen. On the fifteenth day after Sitian, Qi descends to the human realm; metal Qi lies hidden, armored-insect disorders break out, and lung disease turns to weakness. Six days after this, white Qi moves upward; Tai Shang cannot preside over the normal seasonal sign. The Qi is exuberant but not substantial; it prevails and then immediately declines.

Terms: Shaoyin Jun Fire is one of the six Qi; it belongs to Fire and governs the Qi of sovereign fire. Sitian governs the movement Qi of heaven during the first half of the year. Corresponding transformation means corresponding to the Sitian Qi and mutually combining and transforming with it. Descending to the human realm means the movement Qi descends and affects the human world. Metal hiding means the autumn metal Qi lies hidden and is not manifest externally. Armored insects: in ancient usage, an insect category used as a disease term corresponding to the five viscera; here it refers to a disorder related to liver wood. White Qi is the outward manifestation of autumn metal Qi. Tai Shang is the sign of excessive metal Qi. The normal seasonal sign is the normal seasonal movement and its signs. Transforming into the manifest sign is the external manifestation of transforming Qi.

This passage uses the sexagenary cycle to deduce the patterns of seasonal timing and pathological changes in years when "Taiyin" governs the heavens.

Brief Background Explanation: The ancients took wind, heat, fire, dampness, dryness, and cold as the Six Qi, and combined them with the heavenly stems and earthly branches to calculate each year's qi movement. "Taiyin" refers to the qi of damp earth, and "Sitian" refers to that qi dominating the seasonal timing of the year. "Earth rushing against its opposing position and transforming its marker" means the earth qi and the qi of the opposing position strike each other, with "marker" referring to signs manifesting outwardly. "Completing its number in five" means changes take five as their completion number, and "threading the movement's number" is the count used to deduce qi movement. "After reaching heaven, on a certain day it descends" means that after a certain number of days, the influence of that qi descends to the ground. "Water lying hidden" means water qi is concealed, "scaled creatures" refers to fish and other aquatic beings, and "zi" means reproduction. Black corresponds to water, "Shao Yu" refers to an insufficiency of the water tone " Yu," and "Zheng Gong" refers to its proper position.

Item-by-Item Interpretation:

• Yichou year: The movement number is nine. After nine days, water qi lies hidden, fish cannot reproduce, and kidney diseases predominate. After another seventeen days, black qi rises, the Shao Yu qi cannot return to its proper position; although the qi is flourishing, it is not substantial, and after gaining momentum it will ultimately decline.

• Dingchou year: According to the original text, the completion number is still five; the qi mechanism rises, and the Shao Yu qi likewise does not return to its proper position, flourishing but not substantial, declining after gaining momentum.

• Dingchou year (another entry): The movement number is eight. After eight days, water qi lies hidden, and fish become diseased. After another sixteen days, black qi rises, Shao Yu does not return to its proper position, flourishing while revealing only halfway signs of decline, gaining momentum but not being substantial.

• Jichou year: The movement number is ten. After ten days, water qi lies hidden, fish become diseased, and if kidney disease occurs it can be fatal. After another eighteen days, black qi rises, Shao Yu does not return to its proper position, flourishing and then declining, gaining momentum but not being substantial.

• Xinchou year: This entry is incomplete, recording only the subsequent signs of black qi rising, Shao Yu not returning to its proper position, flourishing and then declining, and gaining momentum but not being substantial.

• Xinchou year (another entry): The movement number is six. After six days, water qi lies hidden, fish suffer disaster, and the kidneys become diseased. After another fourteen days, black qi rises, Shao Yu does not return to its proper position, flourishing and then declining, gaining momentum but not being substantial.

• Guichou year: The movement number is seven. After seven days, water qi lies hidden, fish cannot be nourished, and kidney disease gradually declines. After another fifteen days, black qi rises, Shao Yu does not return to its proper position, flourishing but not substantial, declining after gaining momentum.

Summary: The main difference among these years lies in differing movement numbers (six to ten), so the dates on which water qi descends and the severity of kidney disease and harm to fish vary accordingly. Yet the outcome that "Shao Yu does not return to the Zheng Gong and is flourishing but not substantial" is basically consistent across the years, indicating that the direction of this qi movement is relatively stable.

16. Jiashen Year: Shaoyang ministerial fire governs the celestial mandate by way of “oppositional transformation” (duihua). The fire qi corresponds to its position and transforms into biao qi (manifest qi); by the “following completion” number it is counted as seven, and the tongyun (circulating movement) number is twelve. On the twelfth day after the arrival of heaven, fire qi descends, metal qi lies hidden, insect diseases governed by Jia wood arise, and lung disease also lessens accordingly. After another five days, white qi (the qi of autumn metal) is offered upward; Shaoshang (the yin position of metal) does not return to Taizheng (the correct position of fire). The qi is abundant but immediately declines; it prevails but cannot become replete.

17. Bingshen Year: The configuration is the same as in the preceding entry, and the tongyun number is changed to thirteen. On the thirteenth day after the arrival of heaven, metal qi lies hidden; the Jia-insect diseases become severe and debilitating, and the lung viscus is affected. After another six days, white qi is offered upward; Shaoshang still does not return to Taizheng. The qi is abundant but not replete; it prevails and then immediately declines.

18. Wushen Year: Shaoyang ministerial fire still governs heaven, and the tongyun number is fourteen. On the fourteenth day after the arrival of heaven, metal qi lies hidden; the Jia-insect diseases are severe and debilitating, while lung disease lessens. After another five days, white qi is offered upward; Shaoshang does not return to Taizheng. The qi is abundant but immediately declines; it prevails but is not replete.

19. Gengshen Year: Likewise, Shaoyang ministerial fire governs heaven by oppositional transformation, and the tongyun number is sixteen. On the sixteenth day after the arrival of heaven, metal qi lies hidden; the harm from Jia insects intensifies, and lung disease becomes more severe. After another nine days, white qi is offered upward; Shaoshang does not return to Taizheng. The qi is abundant but immediately declines; it prevails but is not replete.

Brief Explanation: These passages use the sexagenary cycle to record years and calculate the mutual waxing and waning of fire and metal qi, as well as their effects on the insect diseases governed by Jia wood (liver wood) and on lung disease. The tongyun number increases with the year, so the dates of onset and the severity of illness also differ.

Twenty: Renshen Year. Shaoyang Xianghuo (fire qi) correspondingly presides over the Sitian qi; Xianghuo clashes with its corresponding position, and change occurs on the “Biao” side. The basic number in its calculation is seven, and the total movement number is fifteen. On the fifteenth day after it reaches heaven, the qi descends from heaven; metal qi is suppressed and hidden, armored insects (the insect category belonging to metal) contract disease, and the lungs become weak. After another eight days, white qi (belonging to metal) rises upward; the Shaoshang qi cannot return to Taizheng. After the qi becomes exuberant, it then turns to decline: although there is one-sided excess, it is not replete.

Twenty-one: Yimao Year. Yangming (dry metal) correspondingly presides over the Sitian qi; metal qi clashes with its corresponding position, and change occurs on the “Biao” side. Its basic number in calculation is nine, and the total movement number is thirteen. On the thirteenth day after it reaches heaven, the qi descends from heaven; wood qi is suppressed and hidden, hairy insects (the insect category belonging to wood) languish, and the liver contracts disease, even leading to death. After another seventeen days, green qi (belonging to wood) rises upward; the Shaojue qi cannot return to Zhengshang. After the qi becomes exuberant, it then turns to decline: although there is one-sided excess, it is not replete.

Twenty-two: Dingmao Year. Yangming presides over the Sitian qi; metal qi clashes with its corresponding position. The basic number in calculation is nine, and the total movement number is twelve. On the twelfth day after it reaches heaven, wood qi is suppressed and hidden, hairy insects contract disease, and the liver becomes weak. After another sixteen days, green qi rises upward; the Shaojue qi cannot return to Zhengshang. The qi is exuberant but not replete; after one-sided excess, it again turns to decline.

Twenty-three: Jimao Year. Yangming presides over the Sitian qi; metal qi clashes with its corresponding position. The basic number in calculation is nine, and the total movement number is fourteen. On the fourteenth day after it reaches heaven, wood qi is suppressed and hidden, hairy insects contract disease, and liver qi becomes weak. After another eighteen days, green qi rises upward; the Shaojue qi cannot return to Zhengshang. After the qi becomes exuberant, it turns to decline: although there is one-sided excess, it is not replete.

Twenty-four: Xinmao Year. Yangming presides over the Sitian qi; metal qi clashes with its corresponding position. The basic number in calculation is nine; the record of the total movement number is incomplete. The subsequent content is consistent with the preceding entries: hairy insects contract disease, liver qi becomes weak; after another eighteen days, green qi rises upward; the Shaojue qi cannot return to Zhengshang; after the qi becomes exuberant, it turns to decline, with one-sided excess but no repletion.

Note: This passage uses the sexagenary cycle (ganzhi) to record years and lists year by year the Sitian qi (the heavenly qi governing the climate of the year), the corresponding Biao-Ben (manifest-root) changes, the calculated numbers, and the effects on the five zang organs and the five insect categories after the climatic qi reaches the earth. Among these, “Shaojue does not return to Zhengshang” and “Shaoshang does not return to Taizheng” mean that the qi represented by the five tones cannot return to its normal position; this is a manifestation of disordered qi movement and cyclical transport.

24. Xinmao Year: Yangming Dryness-Metal (one of the six qi, belonging to Metal) governs the year’s heavenly qi (sitian, “governing heaven”); Metal qi clashes with its corresponding direction, forming a “huabiao” transformation. Its calculated completion number is nine, and its movement number is ten. On the tenth day after the governing-heaven qi ends, the qi movement descends to the earth: Wood qi is suppressed and hidden, furry creatures are harmed, and the human liver qi weakens. After another fourteen days, green qi rises; the Shao Jue note cannot return to the Zheng Shang note; after the qi flourishes it turns to decline; although it prevails, it cannot become full.

25. Guimao Year: Yangming governs heaven; Metal qi clashes; the completion number is nine, the movement number eleven. On the eleventh day after governing heaven it descends: Wood qi is hidden, furry creatures are afflicted, and the liver becomes diseased. After another three days, white qi rises; the Shao Jue note likewise cannot return to the Zheng Shang note; the qi flourishes and then declines, prevailing but not solid.

26. Jiachen Year: Taiyang Cold-Water (belonging to Water) governs heaven; Water qi clashes; the completion number is six, the movement number eleven. On the eleventh day after governing heaven it descends: Fire qi is hidden, feathered creatures cannot reproduce, and the heart becomes diseased. After another six days, red qi rises; the Shao Zhi note cannot return to the Tai Yu note; the qi flourishes and then declines, prevailing but not solid.

27. Bingchen Year: Taiyang governs heaven; Water qi clashes; the completion number is six, the movement number twelve. After governing heaven, the qi declines, prevailing but not solid.

27. Bingchen Year (repeated entry): Under the same conditions as the preceding year, the movement number is twelve. On the twelfth day after governing heaven it descends: Fire qi is hidden, feathered creatures suffer disaster, and the heart becomes diseased. After another six days, red qi rises; the Tai Zhi note cannot return to the Tai Yu note; the qi flourishes and then declines, prevailing but not solid.

28. Wuchen Year: Taiyang governs heaven; Water qi clashes; the completion number is six, the movement number thirteen. On the thirteenth day after governing heaven it descends: Fire qi is hidden, feathered creatures are afflicted, and heart disease is especially severe. After another seven days, red qi rises; the Shao Zhi note cannot return to the Tai Yu note; the qi flourishes but is not solid, prevailing and then declining.

29. Gengchen Year: The qi of Taiyang Cold Water governs the celestial timing of the year, and the corresponding movement-transformation relationships transform into one another. The water qi clash against one another, and their corresponding position becomes the “Biao” (the externally manifest meteorological qi). By its completion number it is counted as six; the annual movement number is fifteen. On the fifteenth day after Tianhou (the solar-term date obtained by calculation), fire qi descends and arrives, but the fire’s force cannot become truly replete; after gaining power it quickly declines.

Another record for the same year: fire qi lies latent and does not manifest; feathered creatures (water-associated animals) fall ill, and the heart suffers illness. After another nine days, red qi (the color and symbol of fire qi) rises upward and joins together; the fire of Shaozhi (the secondary qi of fire) cannot return to Taiyu (the original position of water). The fire’s force peaks and then declines; it prevails but cannot endure.

30. Renchen Year: The configuration is the same as the previous year; the annual movement number is fourteen. On the fourteenth day after Tianhou, fire qi lies latent, feathered creatures suffer disaster, and heart qi suffers illness. After another eight days, red qi rises; the fire of Shaozhi cannot return to Taiyu. The fire’s force peaks and then declines; it prevails but cannot endure.

The Suwen Liuqi Xuanzhu Miyu uses the stem-branch cycle to record years and deduces the patterns of Qi transformation in heavenly timing. The following is a point-by-point interpretation.

Terminology: “Duihua” (counterpart transformation) refers to the Qi transformation relationship corresponding to heavenly timing; “Movement assists Heaven” means that the Qi of the Five Movements assists the Qi governing Heaven, while “Movement overcomes Heaven” means that the Qi of the Five Movements controls the Qi governing Heaven; “Great Inquiry” means that the Qi on both the left and right sides simultaneously question one another, while “Minor Inquiry” means that only one side asks.

Jiazi: The duihua is Heavenly Deficiency. The Movement Qi does not assist the heavenly timing. This belongs to Great Inquiry, that is, both the left and right sides ask simultaneously. The order in which the questioning occurs depends on the heavenly number: if the heavenly number is odd, it first asks from the left and then the right; if the heavenly number is even, it first asks from the right. “Inquiry” means that the Qi of the left and right sides, according to their respective duties, address questions to the heavenly command, indicating that the heavenly command itself cannot regulate Qi transformation on its own.

Bingzi: The duihua is Heavenly Deficiency. The Movement does not assist Heaven. This is likewise Great Inquiry, with the left and right asking simultaneously. If the heavenly number is odd, the left asks first and then the right; if even, the right asks first and then the left.

Wuzi: The duihua is Heavenly Deficiency. The Movement assists the heavenly timing, and its Qi is the same as Fire. This belongs to Minor Inquiry, that is, only one side asks. In a Zi year, if the heavenly number is odd, only the left is questioned and the right is not; if even, only the right is questioned and the left is not.

Gengzi: The duihua is Heavenly Deficiency. The Movement does not assist Heaven. This belongs to Great Inquiry, with the left and right asking simultaneously. If the heavenly number is odd, the left asks first and then the right; if even, the right asks first and then the left. (This entry appears twice in the original; the interpretation is the same as above.)

Renzi: The duihua is Heavenly Deficiency. The Wood Movement assists the heavenly timing, that is, Wood generates Fire, so this belongs to Minor Inquiry, with only one side asking. If the heavenly number is odd, only the left is questioned and the right is not; if even, only the right is questioned and the left is not.

Yichou: The duihua is Heavenly Deficiency. The Movement does not assist Heaven. This belongs to Great Inquiry, with the left and right asking simultaneously. If the heavenly number is odd, the left asks first and then the right; if even, the right asks first and then the left.

Dingchou: The duihua is Heavenly Deficiency. The Movement overcomes the heavenly timing. This belongs to Great Inquiry, with both the left and right sides asking simultaneously. If the heavenly number is odd, the left asks first and then the right; if even, the right asks first and then the left.

Eight, Jichou: At the time of duihua (oppositional transformation), heaven is deficient; the transport star assists the heavenly qi, and the Earth transport is identical to the heavenly qi. This is called the “small inquiry.” The small inquiry is the “one inquiry.” When the heavenly number is odd, one first examines the left and not the right; when the heavenly number is even, one first examines the right and not the left.

Nine, Xinchou: At the time of duihua, heaven is deficient; the transport does not assist the heavenly qi. This is called the “great inquiry.” The great inquiry means examining both left and right. When the heavenly number is odd, one first examines the left, then the right; when the heavenly number is even, one first examines the right, then the left.

Ten, Guichou: At the time of duihua, heaven is deficient; the transport assists the heavenly qi, namely, “Fire generates Earth” (in the Five Phases, Fire can generate Earth). This is called the “small inquiry,” and the small inquiry is one inquiry. When the heavenly number is odd, one first examines the left and not the right; when the heavenly number is even, one first examines the right and not the left.

Eleven, Yimao: At the time of duihua, heaven is deficient; the transport assists the heavenly qi, and the Metal transport is identical to the heavenly command. This is called the “small inquiry,” that is, one inquiry. When the heavenly number is odd, one first examines the left and not the right; when the heavenly number is even, one first examines the right and not the left.

Twelve, Dingmao: At the time of duihua, heaven is deficient; the transport does not assist the heavenly qi. This is called the “great inquiry,” that is, examining both left and right. When the heavenly number is odd, one first examines the left, then the right; when the heavenly number is even, one first examines the right, then the left.

Thirteen, Jimao: At the time of duihua, heaven is deficient; the transport assists the heavenly qi, namely, “Earth generates Metal” (in the Five Phases, Earth can generate Metal). This is called the “small interval,” that is, one inquiry. When the heavenly number is odd, one first examines the left and not the right; when the heavenly number is even, one first examines the right and not the left.

Fourteen, Xinmao: In oppositional transformation it becomes “Heavenly Void” (Tianxu)—when the heavenly qi is empty and void, with no movement qi seen to superimpose. The movement qi does not assist the heavenly qi; this belongs to “Great Contact” (da wen). “Great Contact” means that the left and right sides contact simultaneously (mutual convergence). If the heavenly stem is odd-numbered (yang), the left side is contacted first and then the right; if it is even-numbered (yin), the right side is contacted first and then the left.

Fifteen, Guimao: This is the same case as Xinmao. In oppositional transformation it is “Heavenly Void”; the movement does not assist heaven; it belongs to “Great Contact,” that is, both left and right are contacted. The odd/even order is the same as above: for odd, first left and then right; for even, first right and then left.

Sixteen, Jiachen: In oppositional transformation it is “Heavenly Void”; the movement does not assist heaven; it belongs to “Great Contact” (da jian; here jian is interchangeable with wen and means mutual junction), that is, both left and right are contacted. For odd, first left and then right; for even, first right and then left.

Sixteen, Jiachen (another version): In oppositional transformation it is “Heavenly Void”; the movement does not assist heaven; it belongs to “Great Contact,” that is, both left and right are contacted. When the heavenly qi follows the odd-number order, first left and then right; when it follows the even-number order, first right and then left.

Seventeen, Bingchen: In oppositional transformation it is “Heavenly Void”; the movement qi assists the heavenly qi, because water is the same as the heavenly command (“water same as the heavenly command,” that is, the Water of the Five Phases accords with the seasonal qi-command of Heaven). It belongs to “Small Contact” (xiao wen), that is, “one contact” (contact on one side). When the heavenly qi follows the odd-number order, only the left side is contacted and the right side is not; when it follows the even-number order, the right side is contacted first and the left side is not contacted.

Eighteen, Wuchen: In oppositional transformation it is “Heavenly Void”; the movement does not assist heaven; it belongs to “Great Contact,” that is, both left and right are contacted. When the heavenly qi follows the odd-number order, first the left contact (junction), then the right contact; when it follows the even-number order, first the right contact and then the left contact.

Nineteen, Gengchen: In oppositional transformation it is “Heavenly Void”; the movement qi assists the heavenly qi, because Metal generates Water (in the mutual generation of the Five Phases, Metal can generate Water). It belongs to “Small Contact,” that is, “one contact” (contact on one side). When the heavenly qi follows the odd-number order, only the left side is contacted and the right side is not; when it follows the even-number order, the right side is contacted first and the left side is not contacted.

Twenty, Renchen: In oppositional transformation it is “Heavenly Void”; the movement does not assist heaven; it belongs to “Great Contact,” that is, both left and right are contacted. For odd, first left and then right; for even, first right and then left.

Background note: This passage belongs to the Yunqi doctrine in Daoist medicine, which uses the sexagenary stems and branches to reckon the movement of the Six Qi in years and days. “Heavenly Void” refers to years in which there is no superimposition of movement qi; “movement assisting heaven” means that the qi of the Five Movements assists the heavenly qi, determined according to the mutual generation and restraint of the Five Phases (for example, “Metal generates Water”). “Great Contact” and “Small Contact” respectively refer to encounter patterns in which both sides connect and only one side connects; the odd/even order determines the sequence of first and second.

21. Yisi: Duihua Tianxu (corresponding transformation with celestial vacuity)—in the corresponding transformation, the image of celestial vacuity appears. If the movement does not assist heaven (the movement Qi does not support the heavenly timing), it is called a “major interval” (da jian); a major interval means that both the left and right sides are affected simultaneously. When the heavenly Qi is odd (a single number), the left is affected first and the right afterward; when it is even (a double number), the right is affected first and the left afterward.

22. Dingsi: Duihua Tianxu; the movement assists heaven (the movement Qi supports the heavenly timing), and Wood shares the heavenly command (the Wood movement is the same as heaven’s command). This is a “minor interval” (xiao jian); a minor interval is “one interval” (yi jian)—a single interval affecting only one side. If the heavenly Qi is odd, the left side is affected first while the right is not; if it is even, the right side is affected first while the left is not.

23. Jisi: Duihua Tianxu; the movement does not assist heaven, so it is a “major interval,” meaning both left and right are affected. If the heavenly Qi is odd, the left comes first and the right afterward; if it is even, the right comes first and the left afterward—that is, the right interval first and the left interval afterward.

24. Xinsi: Duihua Tianxu; the movement assists, and Water generates Wood, so it is a “minor interval”; a minor interval is “one interval.” If the heavenly Qi is odd, the left interval comes first while the right is unaffected; if it is even, the right side is affected first while the left has no interval.

25. Guisi: Duihua Tianxu; the movement does not assist heaven, so it is a “major interval,” meaning both left and right are affected. If the heavenly Qi is odd, the left comes first and the right afterward; if it is even, the right comes first and the left afterward.

26. Jiashen: Duihua Tianxu; the movement does not assist heaven, so it is a “major interval.” In a major interval, if the heavenly Qi is odd, the left comes first and the right afterward; if it is even, the right comes first and the left afterward.

26. Jiashen (repeated entry): Duihua Tianxu; the movement does not assist heaven, so it is a “major interval,” meaning both left and right are affected. If the heavenly Qi is odd, the left comes first and the right afterward; if it is even, the right interval comes first and the left interval afterward.

27. Bingshen: Duihua Tianxu; the movement does not assist heaven, so it is a “major interval”; a major interval means both left and right are affected. If the heavenly Qi is odd, the left interval comes first and the right interval afterward; if it is even, the right interval comes first and the left interval afterward.