《黃帝內經素問補註釋文》Vol. 38

The Yellow Emperor asked: Heaven uses the Five Phases (Wu Xing) of Wood, Fire, Earth, Metal, and Water to govern the qi of the five directions, and from this arise cold, heat, dryness, dampness, and wind. In people, the five viscera transform five kinds of qi, which give rise to joy, anger, thought, worry, and fear.

Here, "governing" (tongyu) means that Heaven's qi circulates through and presides over each of the directions, and "transforming and generating" (huasheng) means that the five viscera produce their corresponding qi. The original qi (yuanqi) of Heaven and Earth is present everywhere. Although natural phenomena differ, the principle that they are interconnected and respond to one another is the same.

A note in the critical edition adds that the Discourse on the Response of Yin and Yang (Yinyang Yingxiang Da Lun) lists joy, anger, sorrow, worry, and fear, so the two chapters differ in their lists. Here "thought" corresponds to the spleen, whose function runs through the other four viscera, while "sorrow" can restrain "anger." The two passages can be read as complementing each other.

The Yellow Emperor further asked: The text says that the Five Circuits (wuyun), the periodic movements of the qi of Wood, Fire, Earth, Metal, and Water, succeed one another in turn, each governing a period of time, and at the end of each cycle they begin again. I already understand this. I would like to ask how the Five Circuits should be matched with the climatic changes of the Three Yin and Three Yang.

The "treatise" referred to here is the Discourse on the Six Sections of Stored Images (Liujie Zangxiang Lun). The Five Circuits correspond to the movement of the Five Phase qi in the heavens. Each cycle lasts 365 days, which is why the text says that they begin again once a period ends. Because the cycles of the Five Circuits had not yet been matched with the numbers of the Six Harmonies (liuhe), the Yellow Emperor asked this question.

Guiyu Qu, a minister of the Yellow Emperor's era, bowed in reverence and replied: This is a question that shows deep understanding! The Five Circuits and Yin-Yang are the regular patterns of Heaven and Earth's movement, the guiding principles of all things, the source of change, and the root of growth and decline. They are also where shen (spirit, shen) operates. How could one fail to understand them?

Here, "Dao" refers to the pattern by which all things are generated and transformed. "Guiding principle" (gangji) is the overall framework of growth, change, maturation, contraction, and storage. "Parents" refers to the source from which the forms of things arise before they take shape. "Origin and beginning" means that the growth and decline of all things come from this source. Whatever has a physical form and receives qi is always influenced by the Five Circuits and Yin-Yang.

Why, then, can the creative workings of Heaven and Earth continue without end and serve as the source of the generation of all things? Because the Five Circuits and Yin-Yang are where shen operates. The gathering and dispersing of Yin-Yang qi cannot be fully measured, and the generation of all things has no end. This does not mean that the Five Circuits have no effect on their own.

The critical note points out that this passage, which describes Yin and Yang as the Dao of Heaven and Earth, the guiding principle of all things, and the source of change, also appears in the Discourse on the Response of Yin and Yang, though the commentaries on the two texts explain it somewhat differently.

Therefore, when the myriad things begin to grow, this is called "transformation" (hua). When the myriad things reach their extreme, this is called "alteration" (bian). When the changes of Yin-Yang are too deep to fathom, this is called "spirit" (shen). When subtle workings follow no fixed pattern, this is called "sagehood" (sheng).

What is meant by hua, bian, sheng, and shen is this principle. Hua is the act of generating and transforming. Bian is dispersal and change. Shen means having no fixed period or regularity. Sheng means penetrating the principles of things without deliberation. Qi carries out generation and transformation, so it is called "birth" (sheng). Qi disperses and changes, so it is called "extremity" (ji). The qi-dynamics and signs that one receives are hard to predict, so they are called shen. What penetrates without calculation or conjecture is called sheng.

Because there is transformation and alteration, the myriad things cannot escape the operations of the Five Movements (wuyun), meaning the regular patterns of transformation, and of Yin-Yang. Because there is sagehood and spirit, no subtle change can exceed the profound and far-reaching principles of the Dao (the Way). These principles are deep, and their wondrous function is difficult to describe in words.

The New Collation notes that, according to the chapter "Liu Wei Zhi Da Lun" (Great Treatise on the Subtle Essentials of the Six Qi), the growth of the myriad things arises from hua, and when they reach their extreme, this comes from bian. The interaction of transformation and alteration is the source of the success or failure of things. The "Wu Chang Zheng Da Lun" (Great Treatise on the Governance of the Five Constants) further states that when qi begins to move, the myriad things undergo generation and transformation. When qi disperses, the myriad things take form. When qi spreads out, the myriad things flourish. When qi reaches its endpoint, the myriad things display change. These statements all point to the same principle.

The function of transformation and alteration is able to correspond to the many different changes of the myriad things.

In Heaven, this appears as "mystery" (xuan). Xuan means profound and far-reaching. The Way of Heaven is deep and distant, and its changes are endless. The Commentary says: "The Way of Heaven is distant; the way of humanity is near."

In humanity, this appears as Dao (the Way). Dao here refers to the mysterious function. Scriptural arts, governmental decrees, and moral teaching cannot be accomplished without the Dao.

On Earth, this appears as "transformation" (hua). Hua here refers to generation and transformation, which nourish and give birth to the myriad things. Without the nurturing of earth qi, the myriad things cannot take form.

Generation and transformation produce the five flavors. The sour, bitter, sweet, bland, pungent, and salty flavors found in metals and stones, in grasses and trees, and in their roots, leaves, flowers, and fruits are all produced by transforming qi, and they appear in accordance with the seasons.

Dao produces wisdom. Wisdom is able to penetrate the mysterious function, and only the Dao can bring it about.

Mystery produces spirit. Because mystery is profound and hidden, it can give rise to spirit. The function of spirit is to respond to things with mysterious understanding, to accord with them, to bring them into change and form, and to meet every situation.

In Heaven, spirit appears as wind. Wind is the beginning of moral teaching, the messenger of Heaven, and the command issued by Heaven.

On Earth, it appears as Wood, which is the generative qi of the East.

In Heaven, it appears as heat, which is the function of Fire. On Earth, it appears as Fire, which is the generative qi of the South.

In Heaven, it appears as dampness, which is the function of Earth. On Earth, it appears as Earth, which is the generative qi of the Center.

In Heaven, it appears as dryness, which is the function of Metal. On Earth, it appears as Metal, which is the generative qi of the West.

In Heaven, it appears as cold…

Water's correspondence, when it appears on earth, is water itself, the transformation governed by the north. Its subtle workings are like the Five Transformations described earlier. Wood is born through wind, fire flourishes through heat, metal is completed through dryness, water is nourished and attained through cold, and earth is made complete through dampness. These are all things that first came into being by relying on these conditions. Yet although things are generated through these conditions, they also decline and dissipate through them in the end. Is this true only of the Five Phases (wuxing)? Whatever is established by relying on some cause and condition will also dissipate through that same cause and condition.

(Newly Collated Commentary (xin jiaozheng shuo): A detailed comparison shows that the passage from "In the heavens it is xuan (mystery)" to this point repeats the wording of the Yinyang Yingxiang Da Lun (Great Treatise on Yin-Yang Correspondences) and the Wuyun Xing Da Lun (Great Treatise on the Circuits of the Five Phases), though the commentaries differ considerably.)

In the heavens, things appear as qi (vital energy), and on earth they become tangible forms. Qi refers to wind, heat, dampness, dryness, and cold, while form refers to wood, fire, earth, metal, and water. The visible and invisible qi respond to one another and thereby give rise to the myriad things. This is the great outline by which Heaven and Earth transform and generate all beings.

Heaven and Earth are the above and below in which the myriad things dwell. Heaven covers from above, Earth bears from below, and because above and below correspond, the myriad things are generated without omission. Therefore things give birth to themselves, grow by themselves, transform by themselves, and mature by themselves. They fill themselves, empty themselves, recover themselves, and change themselves. What is called "change" means that the vital qi reaches its extreme and then returns to its root to begin transforming anew. Confucius said that the myriad things are perfected thoroughly and completely without omission, and this is exactly the meaning.

Left and right are the paths along which Yin-Yang (yinyang) moves. Heaven has the six qi of wind, heat, dampness, dryness, cold, and fire governing the earth below, and Earth has the Five Phases (wuxing) serving the heavens above. The qi that presides over the year is the upper dominant qi, which governs the heavens (sitian). The lower dominant qi, which receives the qi of the year, governs the earth (sidi). The two qi not on duty move on the right by turning from the north, and on the left by turning from the south. The circuits of metal, wood, water, and fire face north to correct them. The common saying that left becomes right and right becomes left arises because of differing orientation: the left side moves southward and the right side moves northward, so they appear to run in opposite directions.

(Newly Collated Commentary: The meanings of the terms above, below, left, and right are explained in detail in the Wuyun Xing Da Lun.)

Water and fire are the omens (zhao) of Yin-Yang. Zheng means verification and proof, and zhao means precursor. By relying on the cold of water and the heat of fire, the precursors of Yin-Yang can be made manifest.

Metal and wood are the end and the beginning of the generation of the myriad things. Wood governs germination and corresponds to spring, the beginning of growth and transformation. Metal governs contraction and corresponds to autumn, the completion of fruition. Ending and beginning again, circulating without rest, their changes proceed constantly. Therefore the generation, growth, transformation, maturation, gathering, and storing of the myriad things have continued unbroken since antiquity.

The Great Treatise on the Correspondence of Yin-Yang to Phenomena states that heaven and earth are the upper and lower spaces in which all things dwell; yin and yang are the attributes of blood and qi (vital energy), of male and female; left and right are the paths along which yin and yang move; and water and fire are the signs of yin and yang. Yin and yang are the root from which all things arise and develop. This passage corresponds with the discussion in this chapter.

Qi differs in abundance, and bodily form differs in vigor and decline. The qi of heaven and earth respond to one another from above and below, so the increase and decrease of yin and yang become clearly manifest. When it is said that "qi differs in abundance," it means that the yin and yang of heaven fall into three categories, each differing in quantity. When it is said that "form differs in vigor and decline," it means that the qi of the Five Movements (wuyun) may be excessive or deficient. Therefore, the abundance of qi and the vigor or decline of the body act upon one another, the qi of heaven and earth respond mutually, and the waxing and waning of yin and yang become plainly visible.

New Collation note: The meaning of "the three grades of yin and yang" is explained in the commentary below.

The Yellow Emperor (Huangdi) asked: "I wish to know how the Five Movements govern the seasons. How does this come about?"

Here, "seasons" (shi) refers to the four seasons.

Guiyuqu replied: "The qi of the Five Movements circulates, and each movement completes a full year. They do not govern only a single season. Each movement lasts three hundred and sixty-five and a quarter days before it gives way to the next. Therefore, it should not be understood as governing only one season. Across the four seasons, each movement has its phases of flourishing, assisting, being constrained, and declining, and these conditions are not fixed absolutely. Within the exchange of qi there are further regularities by which the movements differ from one another."

The Yellow Emperor said: "Please tell me the principles behind this."

Guiyuqu replied: "After repeatedly examining the Register of the Great Beginning and the Celestial Origin (Taishi Tianyuan Ce), I have learned that..."

The "Celestial Origin Register" is a canon recording the patterns by which the true primordial qi of heaven circulates. It is said that from the time of Shennong, Guiyuqu's ten generations of ancestors recited and practiced its contents. By the age of Fuxi, this ancient divinatory text of spiritual writing had been engraved on jade tablets and was called a "register." For this reason, it came to be known as the Register of the Great Beginning and the Celestial Origin.

New Collation note: Today's circulating Jade Register of the Celestial Origin has been identified by some as the Register of the Great Beginning and the Celestial Origin mentioned here, but this is not the case. "Engrave" (juan) means to carve.

The Great Void (taixu) is vast and boundless, the foundation from which all things are transformed and born.

"Great Void" refers to a realm that is empty, profound, and remote, filled with true qi and dwelt in by spirit illumination. True qi is subtle and reaches everywhere, and so it becomes the root of the generation and transformation of all things, and the origin of the qi that truly circulates. "Zhao" (zhao) means beginning, and "ji" (ji) means foundation.

All things receive their root of generation from this, and the Five Movements circulate through a full year.

"Five Movements" refers to the qi of wood, fire, earth, metal, and water. "Through the year" (zhongtian) means completing one cycle of a year, that is, three hundred and sixty-five and a quarter days. Within a year, the five movements alternate in turn, cycling endlessly.

The Five Movements (Wood, Fire, Earth, Metal, Water), the five qi that circulate through them, are governed by the Great Void (taixu), and the four seasons shift and change in their own time. The Six Qi (wind, cold, heat, damp, dryness, and fire) each hold sway in their own region, and through them all things transform and grow.

If the generation of the myriad things were not spontaneous, then who could set it in motion? Therefore it is said that the myriad things begin through Heaven. The Yijing says: "Great indeed is the Qian Origin! The myriad things begin through it, and the Qian Origin governs the Way of Heaven. Clouds move, rain falls, and each kind of thing takes on its form." Confucius said: "What does Heaven say? The four seasons proceed as always, and the hundred things grow as always." This is what is meant.

Heaven disperses qi and transforms it, while the True Qi (zhenqi) governs the Earth Origin. The True Qi in the Great Void reaches everywhere. When qi gathers, it generates the myriad things, so every living being that receives qi and possesses spirit depends on the True Qi for its birth. The phrase "governing the Kun Origin" means that the Heavenly Origin's qi constantly oversees the regular patterns by which the Earth's qi transforms and generates things. The Yijing says: "Great indeed is the Kun Origin! The myriad things depend on it to grow, and they accord with Heaven."

The Nine Stars hang bright in the sky, and the Seven Luminaries (the sun, the moon, and the five planets) move across the heavens. The phrase "the Nine Stars hang bright" describes a time of high antiquity, when customs were simple and human hearts were sincere. People returned to natural simplicity, the Nine Stars shone clearly, and the Five Movements each became manifest. In middle antiquity, virtue gradually declined and the brilliance of the stars faded, so the visible celestial bodies counted at that time were only the Seven Luminaries. The Nine Stars are Tianpeng, Tianrui, Tianchong, Tianfu, Tianqin, Tianxin, Tianren, Tianzhu, and Tianying. This account takes the appearance of the stars as its starting point, and the dunjia method (a divinatory technique that calculates from the arrangement of the Heavenly Stems, Earthly Branches, and stars) is still in use today. The Seven Luminaries refer to the sun, the moon, and the five planets. Many peoples beyond the borders still use this calendar to judge the auspiciousness of actions. "Circulate" means that they move around the celestial sphere, and "revolve" means that they travel leftward along the celestial degrees. As the five planets move, each also shows its own variations, advancing or retreating, rising or sinking in position, and appearing larger or smaller to the eye.

As for yin and yang, and softness and hardness: yin-yang is the Way of Heaven, and softness-hardness is the Way of Earth. Heaven uses yang qi to bring the myriad things into being and yin qi to make them grow; Earth uses soft qi to nourish and transform the myriad things and hard qi to give them form. The Yijing says: "Establishing the Way of Heaven is called yin and yang; establishing the Way of Earth is called softness and hardness." This is what is meant.

The hidden and the manifest each keep their places, and cold and heat alternate in measure. "The hidden and the manifest each keep their places" means that humans and spirits each have their order; "cold and heat alternate" means that the movement of yin and yang is appropriate. When humans and spirits each keep their place without intruding on one another, and the movement of yin and yang does not lose its sequence, the myriad things each receive what is fitting. The principle of Heaven and Earth is thus, and so too is the reasoning between humans and spirits.

Note from the new collation: The "Great Treatise on the True Essentials" records that when Qibo spoke of the "hidden and the bright," he answered: "When the two yin are exhausted..." The original text breaks off at this point.

Yin and Yang must work together before light is formed. The interplay of yin-obscurity (you) and yang-brightness (ming) is precisely why cold and heat alternate.

The myriad things continually grow and transform, and so each kind of thing becomes manifest. Here, "upper birth" (shang sheng) refers to living beings endowed with sentience and cognition, while "lower birth" (xia sheng) refers to things without cognition. "Upper transformation" (shang hua) denotes changes whose forms are prominent and readily visible; "lower transformation" (xia hua) denotes changes whose forms are concealed and not easily perceived. Sentient beings with conspicuous forms are governed by the heavenly qi (tian qi), whereas non-sentient things with hidden forms and substances are governed by the earthly qi (di qi). All things are transformed and nourished by the primordial spiritual qi (yuan ling zhi qi) that heaven and earth bestow. The Yijing says: "When the qi of heaven and earth interpenetrate, the myriad things are transformed and become rich and pure." This is precisely the meaning intended.

"Ten generations of service" (chen si shi shi) refers to the lineage of Guiyu Qu, a minister of the Yellow Emperor and a transmitter of the medical classics, whose family had handed down this text for generations; by his time it had passed through ten generations, and they dared not let it be lost. The Yellow Emperor said, "Good. What is meant by the quantity of qi and the vigor or decline of form?" Guiyu Qu replied, "The qi of yin and yang each have their greater or lesser measures, and therefore they are divided into three yin and three yang."

Because the quantities of qi differ, they are classified into three categories according to their rising and descending movements. The Neo-Collation (xin jiao zheng) cites the Zhi Zhen Yao Da Lun as saying, "Yin and yang are divided into three categories." Qi Bo explains that the quantities and functions of qi differ. Wang Bing's commentary states that Greater Yin is the most abundant of the yin qi, and Greater Yang is the most abundant of the yang qi; next come Lesser Yin and Lesser Yang, and then Yangming and Jueyin.

"The vigor or decline of form" refers to the fact that when the five phases (wu xing) of qi circulate, each may be either in excess (tai guo) or in deficiency (bu ji). Excess means surplus; deficiency means insufficiency. When qi is deficient, the excessive qi comes to restrain it; when qi is in excess, the deficient qi responds in turn. The qi of heaven and earth also waxes and wanes in this manner, which is why the bodily form is said to have vigor and decline.

Therefore, what is initially in surplus will later turn into deficiency, and the deficient qi will follow in its wake; what is initially deficient will later turn into surplus, and the surplus qi will likewise arrive. One who understands how to meet and accord with these changes of qi can foresee the regular patterns of the climatic cycle.

This passage shows that the waxing and waning of heavenly and earthly qi have no fixed constancy, alternately prevailing and yielding to one another. "Beginning" (shi) refers to the year Jiazi. The Liu Wei Zhi Da Lun states, "Heavenly qi begins with Jia, earthly qi begins with Zi; when Zi and Jia unite, this is called the establishment of the year." It is this principle that is meant. Reckoning from the Jiazi year as the starting point, the qi received over the three hundred and sixty-five days of a year should be deficient; and by continuing this sequence until the six Jia cycles are complete, one finds that surplus is followed by deficiency and deficiency by surplus, while some years' annual qi (sui yun) are neither in surplus nor in deficiency.

Because the changes in the human body correspond to the movements of Heaven and Earth, if an excess of Qi is followed by another excess, or a deficiency by another deficiency, the constant Way of Heaven and Earth will be disrupted, and calamities and serious illnesses will arise in consequence.

The Xinjiao Zheng (New Collation and Correction) states: According to the Liuwei Zhiyi Dalun (Great Treatise on the Essential Meaning of the Six Subtleties), in a year of Wood Movement that meets the Earthly Branch mao, in a year of Fire Movement that meets wu, in a year of Earth Movement that meets the seasonal months, in a year of Metal Movement that meets you, and in a year of Water Movement that meets zi, this is called "the Conjunction of the Year" (suihui), and it signifies a year in which the Qi of the year is harmonious.

The Wuchang Zhengda Lun (Great Treatise on the Regulation of the Five Constants) further enumerates the correspondences among the different annual Qi designations. In some years, the Five Phase nature of the Movement is the same as the Qi of that year; in others, the Movement and the Qi meet or accord with one another. For example, in the "Weihe Period," the Upper Horn is identical to the Principal Horn; in the "Fuming Period," the Upper Metal Tone is identical to the Principal Metal Tone; and other periods show similar correspondences.

The Liuyuan Zhengji Dalun (Great Treatise on the Regulation of the Six Origins) also states that although a Movement may be deficient, if it coincides with the Conjunction of the Year in that year, it may likewise be counted among the years of harmonious Qi. Therefore, Wang Bing's commentary, which explains "in accord with the transformations of Heaven and Earth" as meaning neither excess nor deficiency, is not appropriate.

"Corresponding to Heaven is the Heavenly Tally (tianfu), following the Year is the Yearly Alignment (suizhi), and the Triple Union is the Governance (zhi)" describes three distinct situations in which the Movement and Qi come into accord:

• Corresponding to Heaven: In a year of a Movement, the Movement corresponds with the Qi of the Governing Heaven (sitian). For example, in a year of Wood Movement, the Governing Heaven is the Jueyin; in a year of Fire Movement, it is the Shaoyang or Shaoyin; in a year of Earth Movement, it is the Taiyin; in a year of Metal Movement, it is the Yangming; and in a year of Water Movement, it is the Taiyang. When the Qi of the Governing Heaven descends and accords with the Movement of the year, this is called the Heavenly Tally (tianfu).

• Following the Year: In a year of a Movement, the Earthly Branch of the year happens to be one that corresponds with that Movement. For example, in a year of Wood Movement, the year falls on hai or mao; in a year of Fire Movement, on yin or wu; in a year of Earth Movement, on chen, xu, chou, or wei; in a year of Metal Movement, on si or you; and in a year of Water Movement, on shen or zi. Because the Earthly Branch of the year corresponds with the Movement of that year, it is called the Yearly Alignment (suizhi), also known as the Year's Position (suiwei).

• Triple Union: The Qi of the Governing Heaven, the Movement of the year, and the Earthly Branch of the year all converge at once. For example, in a year of Fire Movement, the Governing Heaven is the Shaoyin and the Earthly Branch is wu; in a year of Earth Movement, the Governing Heaven is the Taiyin and the Earthly Branch is chou or wei; in a year of Metal Movement, the Governing Heaven is the Yangming and the Earthly Branch is you. When all three coincide, this is called the Triple Union, also known as the Governance (zhi). The Triple Union is also included within the Heavenly Tally.

The Liuwei Zhiyi Dalun states that when the Heavenly Tally meets the Conjunction of the Year, this is called the Supreme Unity (taiyi).

"Tianfu" (Heaven's Correspondence) refers to the meeting of the heavenly qi with the annual yunqi (suiyun, the annual qi cycle) of a given year.

The "Xinjiaozheng" (New Collation Commentary) states that the detailed meanings of "tianfu" and "suihui" (annual convergence) are found in the "Liuwei Zhiyi Dalun" (Great Treatise on the Subtle Essentials of the Six Qi). It further explains that when the Fire phase governs and the year's branch is Wu, this is the Wu-Wu year (wuwu nian), which corresponds to Shaoyin. When the Earth phase governs and the branch is Chou or Wei, these are the Ji-Chou year (jichou nian) and the Ji-Wei year (jiwei nian), which correspond to Taiyin. When the Metal phase governs and the branch is You, this is the Yi-You year (yiyou nian), which corresponds to Yangming.

The Yellow Emperor (Huangdi) asked: "How do the heaven above and the earth below respond to one another?"

Guiyuqu answered: "Cold, heat, dryness, dampness, wind, and fire are the Yin-Yang transformations of Heaven. The three Yin and three Yang (sanyin sanyang) receive and answer them from above. Taiyang corresponds to cold, Shaoyang to heat, Yangming to dryness, Taiyin to dampness, Jueyin to wind, and Shaoyin to fire. Because the source of these changes lies in Heaven, they are called the 'Yin-Yang of Heaven' (tian zhi yinyang)."

Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang transformations of Earth. Below, they correspond to Heaven and appear as birth, growth, transformation, harvest, and storage (sheng, zhang, hua, shou, cang). Wood corresponds to the first qi (chuqi), Fire to the second qi (erqi), xianghuo (ministerial fire) to the third qi (sanqi), Earth to the fourth qi (siqi), Metal to the fifth qi (wuqi), and Water to the final qi (zhongqi). Because these qi move through the Earth and correspond to Heaven, they are said to "respond below" (xia ying). Because the qi is situated in the Earth, they are called the "Yin-Yang of Earth" (di zhi yinyang).

The Xinjiaozheng states: According to the "Liuwei Zhiyi Dalun," how does the configuration of the Earth correspond to the positions of qi in the six segments? Qibo answered: "Moving to the right from the manifest position, the position of junhuo (sovereign fire) recedes by one place and is governed by xianghuo. It recedes one more place and is governed by Earth qi. It recedes one more place and is governed by Metal qi. It recedes one more place and is governed by Water qi. It recedes one more place and is governed by Wood qi." This is the meaning of the statement that "Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang transformations of Earth."

Heaven uses Yang qi to bring forth and generate all things, and uses Yin qi to nourish and grow them. Earth uses Yang qi to bring about the withering and harvest of all things, and uses Yin qi to enclose and store them. Birth and growth follow the pattern of Heaven; enclosure and withering follow the pattern of Earth. Heaven's Yang qi governs emergence, so it is said that "Yang generates and Yin grows." Earth's Yin qi governs withering, so it is said that "Yang harvests and Yin stores." Although Heaven and Earth differ in height and position, each carries out Yin-Yang transformations in its own way.

The Xinjiaozheng states: On examining this passage closely, its wording is the same as in the "Yinyang Yingxiang Dalun" (Treatise on the Correspondence of Yin-Yang Images), but the commentaries differ in many places.

Heaven has Yin and Yang, and Earth also has Yin and Yang.

Heaven has Yin qi, so it is able to descend; Earth has Yang qi, so it is able to rise. This is why Heaven and Earth each possess Yin and Yang. When Yin and Yang join and harmonize, the transformations of all things arise from them.

Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang transformations of Earth; below, they correspond to Heaven and appear as birth, growth, transformation, harvest, and storage, so...

Yin qi is contained within yang qi, and yang qi is also contained within yin qi.

When the qi of yin and yang reaches its utmost extreme, it inevitably turns excessive and overbearing, and so there is yang within yin and yin within yang. The Yinyang Yingxiang Dalun (Great Treatise on the Correspondence of Yin-Yang Images) states: "When cold reaches its extreme, it generates heat; when heat reaches its extreme, it generates cold." It further says: "When yin qi becomes heavy to the extreme, it must transform into yang; when yang qi becomes heavy to the extreme, it must transform into yin." This means that when qi reaches its limit, it undergoes transformation. Therefore, yang contains yin, and yin contains yang. The hexagram images of the Yijing (Book of Changes) reflect this same principle: the center of Li (Fire) is empty, while the center of Kan (Water) is solid.

To understand the movements of yin and yang in heaven and earth: the qi of heaven moves continuously and never rests, so every five years it shifts one position to the right. The qi of earth remains relatively still, holding to its own place, so the cycles only converge again after six years.

Heaven has six qi, and earth has five positions. Heaven influences earth through its six qi, and earth receives heaven through its five positions. Heaven's qi-count does not extend to Junhuo (the Ruling Fire, one of the fire qi within the Five Circuits and Six Qi system), so the six qi are matched to the five positions. Every five years one qi remains unmatched, and so it shifts one position. Receiving the six qi through five positions means that the full course of the Celestial Primal Qi takes six years to complete, hence the convergence every six years. This is what is meant by a cycle that returns and begins anew.

The qi of earth moves leftward, and once it has passed it does not return; the qi of heaven turns eastward. Calculating by the sequence of the Fire Circuit, after five years the next qi falls exactly upon Junhuo. By the rule, heaven's qi does not extend over Junhuo, and so it shifts rightward; the qi of Junhuo rises and presides over Xianghuo (the Minister Fire), which is why it is said that it "shifts to the right once every five years."

From this we can see that between heaven and earth there exists a relationship of movement and stillness, of mutual overlay above and below, and so one can perceive the conditions of the myriad things of heaven and earth, along with the critical points of their transformation.

When movement and stillness respond to each other, and above and below intersect, yin and yang interweave and transformation arises. The subtle mechanisms within the movements and transformations of heaven and earth arise precisely from this. Confucius said: "Heaven and earth establish their positions, and the transformations of the Yi operate within them." This is the principle being expressed.

The Xinjiao Zheng (Revised Collation) notes that the Wuyun Xingda Lun (Great Treatise on the Movements of the Five Circuits) states: "When above and below intersect, cold and heat confront one another; when the qi harmonize with each other, there is order, and when they fail to harmonize, sickness arises." It further says: "The qi above moves to the right, and the qi below moves to the left; after one full circuit, the remaining qi converge once more."

The Yellow Emperor asked: "Is there a fixed number for the period of one complete circuit of upper and lower movement?" Guiyuqu replied: "Heaven takes six as its measure of segments, and earth takes five as its standard of order. The qi of heaven requires passing through six stages to complete one circuit; the qi of earth requires five years to complete its circuit."

The "six segments" mentioned here refer to the stages in which each of the six qi is distributed, and the "five controls" refer to the positions in which each of the five positions is distributed. Each position corresponds to one year's qi and governs that entire year. Therefore, a circuit is completed every five years, and a full cycle of heaven's six qi is completed in six years.

"Bei" (complete) means that the seasonal cycle is fully completed, with each phase passing in turn. "Zhou" (circuit) means that the qi circulates through each of its positions. There are six positions, but only five are named here, because the Six Qi (liuqi) of Heaven do not govern the Ruling Fire (junhuo).

The Ruling Fire is responsible for making the fire-order manifest, and the Ministerial Fire (xianghuo) is responsible for remaining in its place.

The Ruling Fire stands to the right of the Ministerial Fire. It holds the position of ruler in name only and is not set up as a separate qi for the year. Therefore, when the Six Qi of Heaven circulate, the Ruling Fire is not paired with the other qi in a group. It presides over governance and keeps to its own post, carrying out Heaven's command in issuing the fire-order, and so it is called "the Ruling Fire brings illumination." The Ministerial Fire receives its mandate to guard the post, and so it is called "the Ministerial Fire holds its position."

The Five Movements (wuyun) combined with the Six Qi make 720 qi, which form one era (ji) of thirty years. 1,440 qi form a full cycle of sixty years. Deficiencies and excesses of the luck-qi (yunqi) appear within this cycle.

By the calendar, one qi is fifteen days. On this basis, 720 qi amount to thirty years, and 1,440 qi amount to sixty years. The scripture says: "When an excess has passed, a deficiency will follow; when a deficiency has passed, an excess will come after." Thus, within the sixty years, conditions of deficiency and excess will all appear.

The Xinjiaozheng (New Collation) commentary notes that the "Discourse on the Six Sections and the Manifestations of the Zang-Organs" records that five days make one pentad (hou), three pentads make one qi, six qi make one season (shi), and four seasons make one year (sui), each circulating according to the season it governs. The Five Movements alternate in turn and cycle without end, beginning again at the close of each year. The arrangement of the seasonal divisions and the circulation of the qi are like an endless ring, and the calculation of the pentads follows the same pattern. Therefore it is said that one who does not understand the qi governing each year, or where the vigor, decline, fullness, and emptiness of the qi arise, cannot be called a qualified physician.

The Yellow Emperor said: "The content you have explained, from the heavenly seasons above to the earthly principles below, may be considered thorough. I wish to hear these principles and keep them firmly in mind. Above, they can be used to govern the people; below, they can be used to cultivate oneself. If the people understand these principles, high and low will be in harmony, virtue will flow widely, descendants will be free of worry, and the principles will be passed down to later generations so that they never cease. May you explain them to me?"

To remain mindful of danger in times of peace, and mindful of ruin while in existence, is the supreme teaching of the great sage. To care for the people's suffering and to sympathize with hardships they cannot put into words is the profound benevolence of the great sage.

Gui Yuqu said: "The essentials of the ultimate numbers (zhishu), the regularities of the luck-qi cycle, are subtle and urgent. When they are about to arrive, they can be perceived, and when they have already passed, they can be traced back. Those who revere these regularities flourish, and those who disdain them decline. Going against the proper Way and acting out of private favor will certainly bring calamity."

The "private favor" mentioned here refers to passing on learning to unsuitable people, such as those of narrow mind, or those who seek fame and profit under the pretext of study.

I humbly follow the Dao of Heaven, and I ask to be allowed to set out its true and essential points.

The Yellow Emperor said: "Good. One who speaks well of the beginning of things must be able to grasp their end, and one who speaks well of what lies before us must also understand its far-reaching consequences. Shushu (the methods of calculating patterns) that are clear and plain will not go wrong in use, and discourse on the near and far, the beginning and the end, will then be free of error. When one holds to these patterns, one can exhaust the ultimate principles without confusion, and this is what is called understanding. I hope the Master will work these principles out and arrange them so that they are orderly and clear, concise yet complete, never lost over long ages, easy to apply and hard to forget. Please establish their guiding outline and expound fully the key points."

"Jian" means concise and economical, "kui" means lacking, "jiu" means long-lasting, and "yao" means the essential point or pivot.

Gui Yuqu said: "What a clear question! The patterns of the Dao of Heaven are indeed plain, like a drumstick striking a drum, which must produce an echo, or a sound, which must be answered."

"Fu" is the drumstick used to strike a drum, and "xiang" refers to the echoing response of sound.

Gui Yuqu said: "I have heard that in the years jia and ji, the Earth Phase governs the movement of the years; in the years yi and geng, the Metal Phase governs; in the years bing and xin, the Water Phase governs; in the years ding and ren, the Wood Phase governs; and in the years wu and gui, the Fire Phase governs."

"Taishi" (the Great Beginning) refers to the time when Heaven and Earth first separated. When Heaven and Earth first divided and Yin and Yang took their places, Heaven distributed the Five Qi and Earth arranged the Five Phases. Each Phase had its fixed position, and together they distributed and governed the four directions. The Five Qi then flowed outward and were assigned to the Ten Heavenly Stems. At that time, the yellow qi appeared in the years jia and ji, the white qi in the years yi and geng, the black qi in the years bing and xin, the green qi in the years ding and ren, and the red qi in the years wu and gui. Thus jia and ji are paired with the Earth movement, yi and geng with the Metal movement, bing and xin with the Water movement, ding and ren with the Wood movement, and wu and gui with the Fire movement. The ancient sages observed these atmospheric signs and recorded these patterns in the astronomical records, and later worthies followed them with care to chart the primal qi of Heaven. The following passages will explain the related principles more fully.

A supplementary note adds that each of the Five Movements has its excess (taiguo), its deficiency (buji), and its balanced qi (pingqi). Jia, geng, bing, ren, and wu are years of excess, while yi, xin, ding, gui, and ji are years of deficiency. This is the general rule. However, the methods for determining balanced qi differ among authorities, and the details are given in the individual chapters.

The Yellow Emperor asked: "How do these patterns correspond to the Three Yin and Three Yang (sanyin sanyang), the six kinds of Yin-Yang qi?"

Gui Yuqu replied: "The years zi and wu correspond above to Shaoyin (Lesser Yin); the years chou and wei correspond above to Taiyin (Greater Yin); the years yin and shen correspond above to Shaoyang (Lesser Yang); the years mao and you correspond above to Yangming (Yang Brightness); the years chen and xu correspond above to Taiyang (Greater Yang); and the years si and hai correspond above to Jueyin (Terminal Yin). As for what is meant by Shaoyin…"

"Biao" (the upper, or outward, aspect) refers to the first position. "Zhong" (the end) refers to the endpoint of the cycle in which the six qi move through the sanjia (Three Jia) and liujia (Six Jia) periods.

The editor notes that in the years of wu, wei, shen, you, xu, and hai, the qi is of the zhenghua (Direct Transformation) type, the direct governing office of transformation, and its qi tends to be substantial. In the years of zi, chou, yin, mao, chen, and si, the qi is of the duihua (Opposing Transformation) type, the opposing governing office, and its qi tends to be insubstantial. This is a general rule.

Over Jueyin (one of the six qi), wind qi presides. Over Shaoyin, heat qi presides. Over Taiyin, damp qi presides. Over Shaoyang, xianghuo (Ministerial Fire) presides. Over Yangming, dryness qi presides. Over Taiyang, cold qi presides. These are the "ben" (root), the fundamental qi that governs each of the six, and they are also called the "liuyuan" (Six Origins). The sanyin and sanyang (Three Yin and Three Yang) are the "biao," while cold, heat, dryness, damp, wind, and fire are the "ben," which is why the latter are called the root.

The true primordial qi, the zhenyuan qi (True Origin Qi), differentiates into six modes of transformation, which together govern the generation and nurturing of all things on earth. Viewed in terms of their functions, the six transformations differ from one another. Traced to their source, however, all of them are the same true primordial qi, and this is why they are called the Six Origins.

The editor further notes that, in other editions, "liuyuan" is written as "tianyuan" (Celestial Origin).

The Yellow Emperor (Huangdi) said: "This principle is truly clear and vast! Your exposition is also thoroughly penetrating. Please inscribe it on a jade tablet, store it in a golden casket, and title it Tianyuan Ji (Record of the Celestial Origin)."