《黃帝內經素問補註釋文》Vol. 39

The Yellow Emperor sat in the Mingtang (the hall where ancient rulers deliberated on affairs of state and issued decrees), and began to correct the guiding principles of the Way of Heaven, observe the phenomena of the heavens in all eight directions, and examine and establish the regular patterns of the Five Phases (Wood, Fire, Earth, Metal, Water).

The Mingtang was the palace where governance was carried out and decrees were issued. "Eight Extremities" refers to the most distant places in the eight directions. "Kao" means to examine and verify, and "jian" means to establish. "Five Constants" refers to the five qi that circulate between Heaven and Earth. The Yellow Emperor sat upright and composed, regulated his own breath, and waited to receive the qi of Heaven.

The Yellow Emperor invited the Celestial Master (Tianshi) Qi Bo and asked: "The ancient books say that the movement and stillness of Heaven and Earth take spirit illumination (Shen) as their guiding principle, while the changes of the rising and sinking of Yin-Yang reveal their signs through cold and heat.

A new collation notes that the "ancient books" mentioned here should be the Yin-Yang Ying Xiang Da Lun and the Qi Jiao Bian Da Lun. The latter says: "As Yin and Yang move back and forth, cold and heat reveal their signs."

I once asked my teacher about the regularities of the Five Circuits (Wuyun). What my teacher explained is precisely the principle that each of the five qi governs its respective years. When determining the circuit qi from the head of the Six Jia cycle, I once discussed the rule transmitted by Guiyu Qu: the Earth circuit governs the years of Jia and Ji; the Metal circuit governs the years of Yi and Geng; the Water circuit governs the years of Bing and Xin; the Wood circuit governs the years of Ding and Ren; and the Fire circuit governs the years of Wu and Gui.

Among the years assigned to the Twelve Earthly Branches, the years of Zi and Wu are governed by Shaoyin; the years of Chou and Wei by Taiyin; the years of Yin and Shen by Shaoyang; the years of Mao and You by Yangming; the years of Chen and Xu by Taiyang; and the years of Si and Hai by Jueyin. Why do these assignments seem not to accord with the principles of Yin and Yang?"

"The head of the Six Jia" refers to the beginning of the sixty-year cycle, that is, the year Jia-Zi.

Qi Bo replied: "This shows that you have grasped the Great Dao. This is the regularity of Heaven, Earth, Yin, and Yang."

In remote antiquity, the sages looked up to observe the heavens in order to determine the Way of Yin and Yang. The principles of Yin and Yang were originally very clear, but if people become muddled and lose sight of the root and source, doubts and disputes arise from this. The Yellow Emperor feared that the true principles would thereby be misunderstood and abandoned, and out of compassion for the common people, he spoke up to ask. He believed that what the Celestial Master taught must rest on truth and was not empty speculation, and so he received Qi Bo's answer: "This shows that you have grasped the Great Dao; this is the regularity of Heaven, Earth, Yin, and Yang."

The Yin-Yang doctrine holds that the pairings of the Heavenly Stems in combination are: Jia combines with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui. These pairings draw upon the principle that the sages looked up to observe the heavens; otherwise, since the ten Heavenly Stems are each distributed across different directions, how could one account for the relationships of their combination?

How profound this matter is! The common people apply its principles every day, yet they do not know where it comes from. Thus the Daodejing (Dao De Jing) says: "My words are very easy to understand and very easy to practice, yet no one under Heaven can understand or practice them." This describes exactly such a case.

The New Collators hold that "Metal governs Yi and Geng" means that both Yi and Geng correspond to Metal, with Yi being yin and soft and Geng being yang and hard. In general terms, this is the relationship of Yin-Yang. In concrete terms, it is like the relationship between man and woman, which embodies the distinction between hardness and softness. The other cases can be understood by analogy.

Quantities that can be counted item by item refer to the concrete manifestations of Yin-Yang within the human body. Once Yin and Yang combine, the parts that can be counted can also yield numbers. However, the changes of Yin-Yang can be extended on a small scale from ten to hundreds, thousands, and tens of thousands. The Yin-Yang changes of Heaven and Earth, by contrast, cannot be reckoned by numbers alone and must be recognized through observable signs.

This passage means that when a person's understanding is narrow and shallow, they cannot see the roots of things. The principle being described is extremely profound, yet the key to grasping it lies close at hand. If one holds to the fundamentals, it is like a drumstick answering the drum: the two are not far apart.

The Yellow Emperor (Huangdi) said, "I wish to hear where it begins." Qi Bo (Qi Bo) replied, "What a good question! I have consulted the Taishi Tianyuan Ce Wen (Text of the Primordial Origin of Heaven), which says: The qi of the Vermilion Heaven passes through the Ox and Girl lodges and the Wu division. The qi of the Yellow Heaven passes through the Heart and Tail lodges and the Ji division. The qi of the Azure Heaven passes through the Wei, Shi, Liu, and Gui lodges. The qi of the White Heaven passes through the Kang, Di, Mao, and Bi lodges. The qi of the Dark Heaven passes through the Zhang, Yi, Lou, and Wei lodges. The so-called Wu and Ji divisions refer to the positions of the Kui, Bi, Jiao, and Zhen lodges, which are the gates and doors of Heaven and Earth."

Wu belongs to Earth and corresponds to Qian (Heaven); Ji belongs to Earth and corresponds to Xun (Wind). The Dunjia Jing (Classic of Hidden Stems) states that the six Wu are the Heavenly Gate and the six Ji are the Earthly Door. When forecasting rain in the morning and evening, one takes the northwest and southeast directions, which is based on this meaning. Rain is connected with the function of Earth, from which moisture arises, and so these directions are used to forecast rainfall.

The starting point for inferring the seasonal heavens is also the source from which principles arise, and this point cannot be left unclear. The Yellow Emperor said, "Very good. The classics say that the myriad things between Heaven and Earth are distributed above and below, to the left and right, and that this is the path along which Yin-Yang moves. I do not yet understand what this statement means."

The classics referred to here are the Tianyuan Ji (Record of the Heavenly Origin) and the Yinyang Yingxiang Lun (Treatise on Yin-Yang and the Correspondence of Phenomena).

Qi Bo replied, "The 'above and below' refers to the positions of Yin and Yang seen above and below over the course of a year. The 'left and right' refers to the governing heavenly qi seen above each channel and the qi adjacent to it on its left and right. When Jueyin governs the heavens, Shaoyin lies on the left and Taiyang on the right. When Shaoyin governs the heavens, Taiyin lies on the left and Jueyin on the right. When Taiyin governs the heavens, Shaoyang lies on the left and Shaoyin on the right. When Shaoyang governs the heavens, Yangming lies on the left and Taiyin on the right. When Yangming governs the heavens, Taiyang lies on the left and Shaoyang on the right. When Taiyang governs the heavens, Jueyin lies on the left and Yangming on the right. This is what is meant by facing north to determine the directions……"

The directions described here are determined by facing a particular direction. When facing north, the upper direction is south and the lower is north, the left is west, and the right is east.

The Yellow Emperor asked, "How is the lower direction determined?" Qi Bo replied: If Jueyin (one of the six qi, liuqi) is above, Shaoyang is below, with Yangming on the left and Taiyin on the right. If Shaoyin is above, Yangming is below, with Taiyang on the left and Shaoyang on the right. If Taiyin is above, Taiyang is below, with Jueyin on the left and Yangming on the right. If Shaoyang is above, Jueyin is below, with Shaoyin on the left and Taiyang on the right. If Yangming is above, Shaoyin is below, with Taiyin on the left and Jueyin on the right. If Taiyang is above, Taiyin is below, with Shaoyang on the left and Shaoyin on the right. This is determining the directions by facing south, which is what was meant earlier by "observing where it appears."

The qi that governs the qi of the current year is located in the south, so the left and right are determined by facing north. The qi located below, in the north, is oriented by facing south. Above is the position of Heaven, and below is the position of Earth. Facing south, the left is east and the right is west. Because the upper and lower directions differ, the left and right are also reversed.

When the qi above and below meet, cold qi and hot qi interact. When two qi combine, they harmonize; when they do not combine, disease arises. Wood meeting fire, metal meeting water, water meeting wood, fire meeting earth, and earth meeting metal are considered combining. Wood meeting earth, earth meeting water, water meeting fire, fire meeting metal, and metal meeting wood are not combining. A qi above acting upon one below is called shun (following), and a qi below acting upon one above is called ni (counter). Counter movement is obstructed, and therefore disease arises. The phrase "earth overseeing ministerial fire and monarch fire" and similar expressions refer to cases where earth qi acts upon ministerial fire (xiangfire) or monarch fire (junfire).

The Yellow Emperor asked, "When the qi combine with each other, why do they still cause illness?" Qi Bo replied, "It is because the qi below acts upon the qi above, and their positions are not appropriate."

When the six qi act upon one another, for example earth overseeing fire, fire overseeing wood, wood overseeing water, water overseeing metal, and metal overseeing earth, each is a case of the qi below acting upon the qi above, with an improper position. This is like the relation between father and son. The son is below and the father is above. For the son's position to act upon the father is, indeed, a reversal of order.

The Yellow Emperor asked, "How are their movement and stillness?"

Qi Bo replied, "Those above move to the right, and those below move to the left. They circle around once and then meet again."

Above refers to Heaven, and below refers to Earth. The "cycle of Heaven" (zhoutian) mentioned here refers to Heaven revolving around Earth, and it also involves the directional positions of the six qi in the sky and the Five Phases (Wood, Fire, Earth, Metal, Water) on the earth. Heaven turns leftward following Earth, and Earth receives Heaven and moves eastward. After the wood phase governance, the heavenly qi usually has surplus qi; the following phrase, "surplus qi does not...," is incomplete in the passage given.

When the heavenly and earthly bodies move, they pass the position of Sovereign Fire (junhuo) and step back one place, shifting to the position of Ministerial Fire (xianghuo). Thus every five years they retreat one place and then migrate further to the right, which is why it is called the "left and right circuits of heaven" (zuoyou zhoutian).

The "zhoutian" referred to here means that the heavenly bodies circle around and pass through each position on the earth. It does not mean that the six qi of heaven complete one cycle. When the five-year movement is finished, the remaining qi migrate to their corresponding positions and reunite with the original positions of the Five Phases (Wood, Fire, Earth, Metal, Water), becoming the rule by which the year's climatic changes are calculated.

The Yellow Emperor asked, "I have heard from Guiyuqu that the earth's movement is stationary. Now you say that the qi on the earth moves to the left. I do not understand this. Could you explain the principle behind it?"

Qibo replied, "Heaven and earth have both motion and stillness, and the Five Phases also shift and return in cycles. Guiyuqu only examined part of the celestial phenomena, so he could not explain all of these changes."

The effects of the transformations of heaven and earth can be seen in celestial phenomena and in the forms of the land. In the sky, the sun, moon, and five planets move; on the earth, the Five Phases are distributed. The earth bears the physical forms that things take after they come into being, while the Great Void (taixu), the vast and formless space, arranges the essential qi (jingqi) that corresponds to heaven. The movement of physical forms and essential qi is like the relation between roots and branches and leaves. When one looks up at the celestial phenomena, though they are far away, one can infer the principle behind them.

By observing the five planets moving eastward, one can clearly see the principle by which the earth's body moves to the left. "Li" means "to attach to." Anything with form must rely on something that bears it in order to exist.

The Yellow Emperor further asked, "The earth is located below. Is this because it is truly beneath us?"

Qibo replied, "For people who live upon it, the earth is indeed below. But from the fundamental principle, the earth is merely one thing within the Great Void. The Book of Changes says, 'The Kun hexagram is thick and carries all things; its virtue accords with the boundless.' This is what is meant here."

The Yellow Emperor asked, "What does the earth rely on to remain steady? The Great Void has no obstruction, so what supports the earth and keeps it in place?"

Qibo replied, "It is the Great Qi (daqi) that holds it up." The "Great Qi" here refers to the qi of creation and transformation (zaohua zhi qi) that sustains the movement of heaven and earth. The Great Void does not collapse, and the earth endures for a long time, because the qi of creation and transformation maintains them within it. If the movement of qi-transformation were to change and it no longer lifted the earth, then the Great Void, as the container, would also...

Decay! Fallen leaves drift through the air, and they fall slowly because they ride on the momentum of their motion, so they cannot drop quickly. Anything that has form and rests on the ground is sustained by the Qi of generation and transformation. Yet vessels differ in size, and their ruin comes sooner or later, faster or slower. When Qi can no longer support them, all of them, large or small, will be destroyed.

Dryness Qi makes things dry, heat Qi makes things steam and swelter, wind Qi makes things sway, damp Qi makes things moist, cold Qi makes things hard, and fire Qi makes things warm. Thus wind and cold lie below, dryness and heat lie above, damp Qi lies in the middle, and fire Qi moves among them. When these six Qi enter the earth, the earth's Qi, emptied and stirred, transforms and gives birth to the myriad things.

The six Qi received within the body of the earth are, first, dryness; second, heat; third, wind; fourth, damp; fifth, cold; and sixth, fire. When the earth body is affected by dryness Qi, it takes on the nature of dryness; when affected by heat Qi, it takes on the nature of steaming warmth; when affected by wind Qi, it takes on the nature of swaying; when affected by damp Qi, it takes on the nature of moisture; when affected by cold Qi, it takes on the nature of hardness; and when affected by fire Qi, it takes on the nature of warmth. These are what are called the "six Qi" of Heaven (the six Qi that govern the transformations of Heaven, Earth, and the myriad things).

Therefore, when dryness Qi is excessive, the ground becomes dry; when heat Qi is excessive, the ground becomes scorching; when wind Qi is excessive, the ground becomes unsettled; when damp Qi is excessive, the ground becomes muddy; when cold Qi is excessive, the ground cracks; and when fire Qi is excessive, the ground becomes hard and firm.

The Functions of the Six Qi

The Yellow Emperor asked: How should the Qi of Heaven and Earth be observed? Qi Bo replied: When the Qi of Heaven and Earth undergoes excess, the alternation of dominant Qi and returning Qi cannot be detected through the pulse.

The meaning here is that both the balanced Qi and the alternations of dominance and return must be observed through external form and signs, and cannot be known through pulse diagnosis alone.

The Maifa (Methods of the Pulse) states: "The changes of Heaven and Earth cannot be diagnosed through the pulse." This is what it means.

The changes of Heaven and Earth follow Qi, not the directions in which Qi is located, and so they cannot be judged from the pulse.

The Yellow Emperor asked: How should the intermediate Qi (the movements of Qi outside the governing seasonal Qi) be observed? Qi Bo replied: Follow the position where the Qi lies, and observe the cun and chi positions on the left and right sides, in order to determine whether it accords with the corresponding season and whether the Qi is excessive or deficient.

The Yellow Emperor asked: How is this judged? Qi Bo replied: When the pulse accords with the corresponding Qi, there is harmony; when it runs counter to the corresponding Qi, disease arises.

For example, a pulse that should be deep but is not deep, one that should be floating but is not floating, one that should be choppy but is not choppy, one that should take the hooked form but does not, one that should be taut but is not taut, or one that should be large but is not large, are all cases of this kind.

The New Collation (annotations added by later editors) states: According to the Zhi Zhen Yao Lun (Great Treatise on the Ultimate Truth), when the Qi of Jueyin arrives, the pulse appears taut; when the Qi of Shaoyin arrives, the pulse appears hooked; when the Qi of Taiyin arrives, the pulse appears deep; when the Qi of Shaoyang...

A pulse that is large and floating belongs to Yangming, and a pulse that is short and choppy belongs to Taiyang. A pulse that is large and long, yet unhurried and calm, is normal. When the pulse is excessively strong, illness follows. If a pulse that should appear does not, or appears before its time, illness follows as well. When the yin and yang qi are disordered and alternate irregularly, the condition becomes dangerous.

When the pulse is not in the position where it should be, there is illness, meaning that the pulse has appeared in another position. If the pulse keeps shifting to other positions, that also signals illness. For example, a pulse of the left side appearing on the right, or a pulse of the right side appearing on the left, is caused by disordered qi movement. When the pulse loses the position it should occupy, the condition is dangerous. This shows that the pulse has appeared in another region, and that the harmful qi of the governing position (the position where the pulse should originally be) has taken hold, so the illness is grave.

If the cun (inch) and chi (cubit) pulse positions are reversed, the patient will die. This may occur in the years of zi, wu, mao, and you. What is called "reversal" means that, according to the annual qi (suiqi), yin qi should appear at the cun position, yet the pulse appears at the chi position; yang qi should appear at the chi position, yet the pulse appears at the cun position. Only when both the cun and chi positions are reversed together is it called "reversal." If the chi position alone or the cun position alone is abnormal, this is a mismatch with the annual qi, and it is not called "reversal."

If yin and yang qi cross over each other, the patient will die. This may occur in the years of yin, shen, si, hai, chou, wei, chen, and xu. What is called "crossing" means that, according to the annual qi, yin qi should appear on the right, yet the pulse appears on the left; yang qi should appear on the left, yet the pulse appears on the right. Only when the left and right sides are both displaced relative to each other is it called "crossing." If only the left side or only the right side is abnormal, this is a mismatch with the annual qi, and it is not called "crossing."

One must first determine the annual qi of the current year, understand its pattern of movement, and know on which side the pulse should logically appear. Only then can one judge life or death and whether the changes in the pulse are favorable or adverse.

The scripture has already set out the conditions of the annual qi for each year in full. Newly collated commentary notes: the detailed contents are found in the Treatise on the Regulation of the Six Yuan (Liuyuan Zhengji Dalun).

The Yellow Emperor asked: How do the qi of cold, heat, dryness, dampness, wind, and fire correspond within the human body? And how do they cause the myriad things to grow and transform?

The term "correspondence" (he) here refers to the mutual matching of what is inside and what is outside. "Generation" (sheng) means growing by taking up change. "Transformation" (hua) is the forming of the shapes of the myriad things.

Qibo replied: Wind arises in the east.

The east is the direction where the sun first rises, and wind is the beginning of qi transformation and governance. It is also the driving force by which Heaven moves qi through its transformations, like the issuing of commands and the enforcing of seasonal orders, and so it is said that wind arises from the east. The original commentary further describes different forms of wind. After rain, when the sky clears but the mountains look dim and a blue-grey dust covers the cliffs and valleys so that near and far seem to blend into one, this is the wind of the mountain valleys. When a yellow-white dust gathers in the evening sky like a wall, leaving only the horizon visible, this is the wind of rivers and marshes. If yellow, black, and white dust is further mixed in and swept upward from below, this is the violent wind of mountains and marshes.

Wind generates wood.

When yang qi rises and wind drives the myriad things, the grasses and trees stretch out and flourish, so it is said that wind generates wood. This describes the growth and change brought about when the wind qi is mild. If the wind qi becomes excessive and comes to dominate change, the myriad things will be tossed about, stretched, and even broken...

When the climate reaches an extreme, trees are uprooted and plants wither. In the years Dingmao, Dingchou, Dinghai, Dingyou, Dingwei, and Dingsi, the Wood Phase movement—one of the Five Movements, governing the circulation of Wood Qi—is insufficient. In the years Renshen, Renwu, Renchen, Renyin, Renzi, and Renxu, the Wood Phase movement is excessive, and the transformation and generation of wind Qi are correspondingly pronounced.

The New Corrected Edition says: According to Wang Bing’s commentary, Ding and Ren distinguish between insufficient and excessive Wood Phase movement. Some, however, argue that the five years Dingmao, Dinghai, Dingsi, Renshen, and Renyin belong to the categories of Heavenly Talisman, Combined Heavenly Talisman, or Proper-Year Convergence, so the Wood Phase movement should be balanced rather than excessive or insufficient. They therefore conclude that Wang Bing’s commentary is incorrect. This view fails to grasp the general pattern of the great cycle. Even if these five years are excluded in an attempt at finer classification, the categories remain incomplete. The same applies to the discussion below of the Fire, Earth, Metal, and Water movements.

Wood generates sourness: Anything with a sour taste is produced through the generative action of Wood Qi.

Sourness generates the liver: Sour flavors enter the stomach and can nourish the liver.

The liver generates sinews: Once sour flavors enter the liver, they are dispersed and transformed by Liver Qi, nourishing the sinews and membranes.

Sinews generate the heart: After the sinews and membranes are nourished by Qi and blood, the Qi of the sinews continues to circulate and then enters the heart.

In Heaven, it is the Dark: “Dark” refers to dimness. As the Chou year draws to a close and the Yin year begins, the eastern sky grows dim, seeming almost black; thus Wood Qi is said to appear in Heaven as “the Dark.” The New Corrected Edition points out that the seven statements from “In Heaven, it is the Dark” through “it transforms and generates Qi” describe the general principles by which the Six Qi and Five Phases generate and transform things; they do not refer only to the East. Wang Bing’s explanation of “the Dark” as the dim eastern sky at the end of Chou and beginning of Yin is too narrow, and so his commentary does not fully convey the meaning.

In humans, it is the Dao: In the human body, the Dao is expressed as right principle and as the principles that guide nurturing, action, and instruction.

On Earth, it is transformation: “Transformation” means generation and transformation. All things must first undergo generation and transformation before taking form; their coming into being depends on transforming Qi.

Transformation generates the Five Flavors: Gold, jade, soil, stone, plants, vegetables, fruits, and all formed things—such as roots, stems, branches, leaves, flowers, shells, and pits—are generated by the Earth.

The Dao generates wisdom: “Wisdom” means clear and correct understanding, together with far-sighted deliberation. Correct understanding prevents confusion in one’s actions; far-sighted deliberation helps one avoid danger. Acting in accordance with the Dao is what makes one wise. The Ling Shu Jing says: “To deliberate and handle matters well is called wisdom.”

The Dark generates spirit…

Spirit’s workings have no fixed form. They are profound and subtle, beyond measurement or prediction. Its traces can be seen, but its form remains hidden from view; few in the world can anticipate it.

Thus, in the depths of stillness and obscurity, the spirits abide, concealed from sight. The Qi of dark mystery gives rise to the spirits, and the spirits in turn transform and give rise to Qi.

The transformations of all kinds of living things—those that fly, run, crawl, bear scales, grow hair, have bare skin, or are covered in feathers—are governed inwardly by the numinous workings of Spirit. Although these transformations can all be included within the scope of the Five Flavors, the conditions each being receives at birth differ; hence it is also said that they “transform and give rise to Qi.” The seven statements above give a general account of the great pattern by which the Six Qi and Five Phases generate and transform the myriad things; this pattern is not found only in the East. The New Commentary says that the phrase “transform and give rise to Qi” does not appear in either “The Great Treatise on the Correspondences of Yin and Yang” or “The Great Treatise on the Heavenly Origin.”

In Heaven, Spirit corresponds to wind.

Wind makes the myriad things ring, stir into disorder, sprout, and split open: these are wind’s transformations. It makes things sway, uproot, and break: these are wind’s effects. When the yearly cycle is governed by Jueyin, the Qi that governs wind, wind transforms and moves in Heaven when Jueyin is above, and circulates on Earth when Jueyin is below.

On Earth, wind corresponds to Wood.

Wood takes forms that are long or short, curved or straight: these are Wood’s physical forms. The trunk stands upright and the branches sprout: these are Wood’s effects.

In the human body, wind and Wood correspond to the sinews.

The sinews hold, bind, and connect: these are their physical functions. They can extend, contract, curl, and stretch: these are their effects.

In the climate, wind and Wood are expressed as gentleness.

When Wood Qi spreads outward and wind Qi moves, the forms of the myriad things become soft and supple.

In the organs and viscera, wind and Wood correspond to the Liver.

The Liver has two larger leaf-shaped structures and one smaller one, resembling the budding branches and leaves of a tree. Branching vessels run within it, circulating and spreading Yang and harmonious Qi. The Liver is the dwelling place of the Hun, and is also “the office of the general,” from which planning and deliberation arise. In a Ding year, the Liver and its channels are the first to be invaded by pathogenic Qi, making illness more likely; the Gallbladder is the Liver’s paired Fu organ and also corresponds to it.

The nature of Liver Wood is warmth.

“Warm” means gentle heat; it is the nature of Liver Wood.

The virtue of Liver Wood is harmony.

Wood Qi spreads harmonious Qi among the myriad things; this is Wood’s virtue. The New Commentary says that “The Treatise on the Interaction of Qi” has “its virtue is to spread harmony.”

The effect of Liver Wood is movement.

Wind sets the myriad things in motion; without wind, they would all be still. The New Commentary says that Wood’s effect is movement, and that excessive Fire Qi can also manifest as movement, because the effects of both Wood and Fire are sudden and swift.

The color of Liver Wood is blue-green.

When formed things are influenced by Wood Qi, their outward appearance takes on its corresponding color: a pale blue-green. Even today, plants and trees in the East are mostly blue-green. In a Ding year, things that are blue-green may also be mixed with white and yellow, making their color impure.

The transformation governed by Liver Wood is luxuriant growth.

“Rong” describes plants and trees flourishing, with vivid colors. In each of the four seasons, when things display blossoms and branches with bright, vivid colors, these are all brought forth by the transformation of Wood Qi.

[New Collation] says: In the Treatise on the Transformation of Qi in the Movement of Heaven, the original reads, “Its transformation brings forth flourishing.”

“Its creatures are furry”: When all things sprout and grow, they are like the hairs on the skin.

“Its action is to disperse”: The action of Wood Qi is to spread vital energy through all things.

[New Collation] says: In the Treatise on the Transformation of Qi in the Movement of Heaven, the original reads, “Its action is to extend and contract.” Detailed discussions of Wood Qi’s action use terms such as “disperse,” “equalize,” and “spread.” When Wood Qi is excessive, it can disperse the deficiency of Earth Qi; Metal Qi can also cause things to scatter. Disasters caused by irregular Wood Qi can likewise take the form of scattering. Thus, “disperse” has six different interpretations, which can be grouped into two main senses: one is spreading, referring to the action of Wood Qi; the other is scattering, referring to effects caused by Metal Qi.

“Its seasonal influence is to spread forth”: The season governed by Wood Qi is one in which mild Yang Qi unfolds and spreads.

“Its abnormal change is to snap and uproot”: When Wood Qi is irregular, it snaps and uproots plants and trees that have already grown.

[New Collation] says: In the Treatise on the Transformation of Qi in the Movement of Heaven, the original reads, “Its abnormal change is to shake and stir.”

“Its calamity is falling”: The disaster caused by irregular Wood Qi is falling. A fierce wind that suddenly rises can wither plants and topple trees.

[New Collation] says: In the Treatise on the Transformation of Qi in the Movement of Heaven, the original reads, “Its disaster is scattering and falling.” The character “sheng” in “calamity” is pronounced “sheng,” as in “province,” and means disaster.

“Its flavor is sour”: Whenever changes in things produce a sour flavor, this is the result of Wood Qi’s action. Today, wild plants in the east are mostly sour in taste.

“Its emotional tendency is anger”: Anger means displaying an imposing force; one becomes angry in order to intimidate things.

“Anger harms the Liver”: Whenever an action reaches its extreme, it turns back and harms itself. Anger arises from the Liver, but in excess it harms the Liver.

“Grief overcomes anger”: When grief arises, anger subsides, so grief can restrain anger.

[New Collation] says: According to the theory of the Five Emotions, “grief” here should be “sorrow.” Sorrow harms intention, while grief harms the hun-soul; therefore, it is said that grief can restrain anger.

“Wind harms the Liver”: This is like wind snapping trees. Wind arises from Wood Qi, yet it can also break Wood; when a force reaches its extreme, it turns toward decline.

[New Collation] says: In the Treatise on the Correspondence of Yin-Yang and the Images of Things, the original reads, “Wind harms the sinews.”

“Dryness overcomes wind”: Wind arises from Wood Qi, while dryness is the action of Metal Qi. When wind Qi is excessive, it is restrained with dry Qi; when Liver Qi is excessive, it is treated with cooling methods. Coolness is a clear, purifying Qi and belongs to Metal Qi.

“Sourness harms the sinews”: Sour flavor harms the sinews. Sourness causes Liver Qi to discharge outward, and excessive discharge harms Liver Qi. The Lingshu Jing says, “Sourness goes to…” The passage ends here unfinished.

When the sinews are diseased, do not eat too many sour foods, because sourness causes Qi in the sinews to contract and interferes with their free movement and extension. Here, “moving through the sinews” means that Qi travels swiftly within them. Similar expressions are used for Qi, blood, flesh, and bones.

Pungency overcomes sourness. Pungent flavor belongs to Metal, and sour flavor to Wood. According to the Five Phases principle of mutual overcoming, Metal overcomes Wood, so pungency can restrain sourness.

The south generates heat. When Yang Qi is vigorous, it produces heat; this is the climate that prevails when Sovereign Fire and Minister Fire are in command. When heat spreads through the air, the sky seems veiled in a thin haze and the mountains and rivers grow dim. When heat becomes congested and intense, the sky turns red, like cinnabar. At times, heat appears as a red cloud rising suddenly, expanding and contracting as it spreads across the valleys.

When heat is abundant, it gives rise to fire. As heat grows vigorous, the movement of fire becomes more pronounced; hence the saying, “Heat generates fire.” Fire is the transformative expression of vigorous Yang Qi. When heat is in motion, the weather becomes stifling and humid. At its extreme, it brings scorching and melting. In the theory of the Five Phases and Six Qi, heat transformation is insufficient in the gui-you, gui-wei, gui-si, gui-mao, gui-chou, and gui-hai years, and excessive in the wu-chen, wu-yin, wu-zi, wu-xu, wu-shen, and wu-wu years. Fire is further divided into Sovereign Fire and Minister Fire, which is another reason for saying, “Heat generates fire.”

Fire generates bitterness. The bitter flavor in things is connected with fire’s transformative action. When something sweet is scorched by fire, it becomes bitter. That bitterness is formed by fire can be confirmed in this way.

After bitter flavor enters the stomach, it is transformed and corresponds with the heart; hence the saying, “Bitterness generates the heart.” In gui years, bitter flavor is produced in smaller amounts; in xu years, it is produced in greater amounts.

The heart generates blood. Once bitter flavor has been transformed by the heart, it is distributed outward and gives rise to the blood vessels.

Blood generates the spleen. After blood circulates and nourishes the body, it is in turn transformed into a force that nourishes the spleen.

In Heaven, this is manifested as heat. Heat is one expression of Qi’s transformation: warmth, summer heat, and humid steaming are its generative forms, while fierce burning and boiling are its effects. In the theory of the Five Phases and Six Qi, when lesser Yin or lesser Yang Qi governs above, heat transformation is manifested in Heaven; when it governs below, heat moves through the Earth.

On Earth, this is manifested as fire. Brightness is fire’s form; burning and scorching are its effects.

In the human body, this is manifested as the pulse. The movement of blood and Qi is the pulse’s form; obstruction, free flow, weakness, or fullness are its effects. The same principle applies to the collateral vessels.

Note: The original text and its collation notes state that the passage cited from the Ling Shu Jing may contain an error. On the basis of the Jia Yi Jing and Wang Bing’s commentary, this passage should be treated as part of the Su Wen.

In the Five Phases, Qi corresponds to “breath,” meaning that its movement takes the form of unfolding and extending.

Among the organs and bowels, it corresponds to the heart. The heart resembles a lotus that has not yet fully opened, with nine orifices inside that guide the primordial Qi of Heaven. It is also where Shen (spirit) resides and governs the body’s mental and spiritual activity. In years of Gui, the heart and its channels are especially susceptible to pathogenic influences and illness; the small intestine is similarly affected.

Its nature is summer heat, the warm quality of heart Qi.

Its virtue is radiance: like fire, it shines forth, making its form clear and recognizable. The New Collation points out that the Treatise on the Changes of Qi at the Interactions of Heaven and Earth uses the term “manifest radiance.”

Its function is agitation, since fire is quick to move and difficult to settle.

Its color is red. When things are generated through the influence of fire Qi, they often take on shades such as ochre and cinnabar red. Plants in the south today are often reddish; in years of Gui, red things may also have black or white in them.

Its transformation is luxuriant growth, meaning flourishing and abundance. The New Collation points out that the Treatise on the Changes of Qi at the Interactions of Heaven and Earth uses the term “proliferation.”

The creatures associated with it are feathered creatures—that is, animals with feathers. Their varying lengths and forms symbolize the shape of fire.

Its governing influence is luminous brilliance, meaning that light appears clearly, without being concealed or obscured. The New Collation points out that the Treatise on the Changes of Qi at the Interactions of Heaven and Earth uses the term “luminous brilliance.” Fire and water can both be described as “bright”: fire’s light shines outward, while water’s brightness is held within. The same word is used, but the underlying qualities differ.

Its climatic sign is oppressive steaming heat: “oppressive” refers to stagnation, while “steaming” describes rising heat. Together, they convey heat that is intense and stifling. The New Collation considers it unsuitable to explain “oppressive” as “flourishing”; it should instead be understood as muggy, stifling heat that brings discomfort.

Its abnormal transformation is scorching intensity: heat at its extreme, so fierce it seems capable of melting stone and metal. The New Collation points out that the Treatise on the Changes of Qi at the Interactions of Heaven and Earth uses the term “melting and scorching.”

The disaster it causes is burning destruction: flames consume mountains and rivers, then spread to houses. The New Collation points out that the Treatise on the Changes of Qi at the Interactions of Heaven and Earth uses the term “burning destruction.”

Its flavor is bitter. When things are generated and transformed under the influence of fire Qi and acquire a bitter taste, this is related to the gathering and dispersal of fire Qi. Today, many plants that grow wild in the south are bitter.

The expression of intention is joy. Joy and delight are both emotions that bring ease and harmony to the mind and will.

Joy can injure the heart. This refers to joy in excess: joy arises from the heart, but when it becomes excessive, it can harm the heart, just as a strong wind can break a tree. Excessive emotion depletes Qi, so signs of damage appear.

Fear can restrain joy. When fear arises, joy and delight fade away; this is why fear overcomes joy. Fear belongs to Water Qi, while joy belongs to Fire Qi. Since Water controls Fire, fear can restrain joy.

Heat can injure Qi. In very hot weather, the body’s Qi activity tends to become submerged and obstructed. When the body itself becomes feverish, breathing grows short and labored. These signs show how heat injures Qi. This refers to intense heat. Mild warmth, by contrast, can help generate the body’s Qi. The Treatise on the Correspondences of Yin and Yang and the Manifestations of the Five Phases says: “Excessive Fire disperses Qi; moderate Fire generates Qi.” In other words, excessive heat disperses and depletes Qi, while moderate warmth helps Qi arise.

Cold can restrain heat. When cold is strong, heat recedes; when Yin Qi is strong, Yang Qi declines. Using cold to control heat means seeking victory through what overcomes it.

Bitter flavor can injure Qi. In general, bitter flavor harms Qi because it readily causes dryness; when combined with heat, the damage is greater. How do we know? After drinking wine, a person may become short of breath; after drinking a great deal, breathing may become labored. This is an example. Long-term, excessive use of bitter and cold medicines can instead make internal Fire stronger, also injuring Qi. Short-term use according to a prescription is different: bitter and cold substances may, like “moderate Fire,” help generate Qi.

The New Corrected Text says: A close examination shows that the injuries described here fall into roughly three categories. In the East, Wind injures the Liver and Sour injures the sinews; in the Center, Dampness injures the flesh and Sweetness injures the Spleen; in the West, Pungency injures the skin and body hair. These are cases in which a phase’s own Qi injures itself. In the South, Heat injures Qi and Bitter injures Qi; in the North, Cold injures Blood and Saltiness injures Blood. These are cases in which the Qi that a phase normally overcomes turns back and injures it. The West also has the case of Heat injuring the skin and body hair, which is injury caused by the Qi of what the West overcomes. The examples of injury in the five directions can thus be divided into these three categories. The Great Simplicity instead treats all of them as cases in which a phase’s own Qi injures itself.

Salty flavor can restrain bitter flavor. When salt is added to wine, the wine’s taste becomes weaker; the effect is plain to see. Bitter belongs to Fire, and Salty belongs to Water, so the Water quality of Salty can be used to control the Fire quality of Bitter.

Dampness arises in the Center. The Center belongs to Earth. On high mountains the soil is moist and springs well up from underground; in mountain hollows, clouds rise from rocky ravines. These sights show the relationship between Dampness and the central Earth phase. Dampness gathers within, then becomes active and produces effects, bringing rain and raising clouds. It is not difficult to understand how Dampness arises from the Center. The Record of Seasonal Phenomena states that in the sixth month the soil is moist and the summer heat steams upward; this describes just such a condition.

Dampness can give rise to Earth. When Dampness is stored within, Earth’s physical form can become full and complete. Moist soil nourishes and brings forth the myriad things; when dry, it loses its vitality.

When all things die, living beings of every kind wither and perish; when all things grow, they flourish in abundance. These are changes brought about by dampness.

As dampness brings about change, Earth Qi settles, clouds rise, and rain falls. When the transformation of dampness reaches its peak, it suddenly ceases, and Earth collapses along with it. In years designated by the cycles Jisi, Jimao, Jichou, Jihai, Jiyou, and Jiwei, the transformative activity of dampness is insufficient. In years designated by Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin, it is excessive.

Earth generates sweetness: All sweet-tasting foods originate in Earth’s transformative activity.

Sweetness generates the Spleen: After sweet foods enter the stomach, they first go to the Spleen. Thus, in Ji years, less sweetness is generated; in Jia years, more is generated.

The Spleen generates flesh: Once sweetness enters the Spleen, the Spleen stores, distributes, and transforms it, nourishing the body’s flesh and fat.

Flesh generates the Lung: After sweet Qi nourishes the muscles, it circulates and is transformed through the flesh, going on to nourish the Lung.

In Heaven, it manifests as dampness: This refers to the way dampness appears between Heaven and Earth. Gentleness, moisture, heaviness, and richness are signs of its transformative activity; accumulated dust and the formation of clouds and rain are ways in which it exerts its influence. When Great Yin, the Qi that governs dampness, is above in the annual cycle, dampness manifests in the heavens; when Great Yin is below, it manifests on Earth.

On Earth, it is soil: Earth’s nature is thick and substantial, quiet and stable, able to gather and disperse all things and restore their forms. Its virtue is to contain filth and take in impurities, remaining still below as the root of all transformation. The New Textual Correction notes that the phrase “quietly below the people” may contain a textual error.

In the body, it is flesh: Flesh wraps around the sinews and bones, with Qi moving through it; this is its function. Irregular density in the flesh and blockages within and without are signs of its illness.

In Qi, it is fullness: When Earth Qi carries out transformation, all things become full and abundant.

In the organs, it is the Spleen: The Spleen is shaped like a horse’s hoof and encloses the stomach’s upper region, matching the form of Earth. The Qi of the meridians converges in the Spleen. It directs the movement of true, numinous Qi and is also where thought resides. The Spleen is like an official in charge of storehouses, responsible for transforming the essential substances of food and drink. In Ji years, the Spleen and its meridians are especially prone to illness caused by pathogenic Qi. The New Textual Correction observes that the notes on the other four organs mention their corresponding viscera, but this passage alone does not mention the Stomach; perhaps words have been omitted.

Its nature is stillness and combination: “Combination” means that the Spleen receives all four Qi: cold, hot, warm, and cool. The Baihu Tong says that “Spleen” carries the meaning of “bringing together,” referring to the union of the four Qi in the Spleen.

Its virtue is moistening: Its virtue is to moisten and nourish.

Being abundant, moist, and nourishing is the nature of Earth.

The New Collation points out that the Treatise on the Changes of Qi in the Interaction of Heaven and Earth describes Earth’s virtue as “steaming dampness,” meaning the rising of heat and moisture. Its function is “transformation.” This refers to Earth’s role in the changes of the four seasons, which, together with its own influence, make five transformations: wind transformation, heat transformation, dryness transformation, cold transformation, and Earth’s nurturing transformation. Through these, all things grow, are nurtured, mature, and are stored away.

The color corresponding to Earth is yellow. Nurtured by Earth’s Qi, things show a yellow hue on the outside. Today, plants in the Central Plains often have a yellowish cast. In years when Earth’s Qi is dominant, things that are yellow may also have hints of green or black. The character jin is pronounced like “jin” and means yellow.

Earth’s nurturing action appears as abundance and fullness. Wherever Earth’s Qi reaches, things become full and flourish. The New Collation says that the Treatise on the Changes of Qi in the Interaction of Heaven and Earth calls its transformation “abundance and completeness.”

The creatures corresponding to Earth are the “naked creatures”: animals with exposed skin and no fur or shell.

Earth’s governing influence is stillness and calm. “Quiet” means still, in keeping with Earth’s steady nature. The New Collation says that the Treatise on the Changes of Qi in the Interaction of Heaven and Earth also describes its influence as “peaceful stillness.” Stillness is Earth’s usual governing state. When Water Qi is excessive, Earth bears its force below and likewise takes on an appearance of stillness.

The weather produced by Earth’s Qi is clouds and rain, formed as moisture spreads and takes effect.

When Earth’s Qi is out of balance, its changes appear as shaking and prolonged rain. “Movement” means a shift from stillness to motion: the ground shakes, and Earth loses its inherent stability, as if buffeted by wind and unable to settle. “Pouring” means rain falling heavily for a long time; after prolonged rain, Earth turns to mud. The New Collation says that the Treatise on the Changes of Qi in the Interaction of Heaven and Earth calls this change “sudden downpour,” meaning rain that falls intensely and without letup.

The disasters caused by imbalanced Earth Qi are prolonged rain and collapse. “Excessive” refers to rain that lasts too long; “collapse” refers to the ground splitting and giving way. The New Collation says that the Treatise on the Changes of Qi in the Interaction of Heaven and Earth calls this “collapse under persistent rain.”

The flavor corresponding to Earth is sweetness. Whenever things develop and transform and ultimately take on a sweet flavor, this is related to the action of Earth’s Qi. Today, foods produced in the Central Plains tend to taste mildly sweet.

The emotion corresponding to Earth is thoughtfulness. “Thinking” means holding an idea in the mind and turning it over repeatedly. The New Collation, citing the Jing of the Spiritual Pivot, says that when an emotion gives rise to sustained reflection and inner contemplation, bringing about change, this is called “thinking.”

Excessive thoughtfulness harms the Spleen. Thinking consumes mental energy, and when it goes too far, it damages the Spleen.

Anger can restrain thoughtfulness. When people are angry, their agitation often leaves them no room for worry; in this way, anger overcomes thoughtfulness. When heavy thoughts are difficult to escape, using anger to interrupt them is one way to regulate the emotions.

Dampness can damage the muscles. Excessive dampness causes fluids to stagnate, and the accumulated fluids lead to swelling. By the time the fluids recede, the body’s muscles have already become wasted. This is a clear sign of dampness injuring the muscles.

Wind qi (of the Wood phase) can restrain dampness (of the Earth phase). When dampness is excessive, wind qi is used to restrain it.

The sweet flavor harms the Spleen. This refers to the damage caused by an excess of sweetness. The Supplementary Corrections add that, according to the Treatise on the Correspondences of Yin and Yang, sweet flavor harms the flesh, while sour flavor can restrain sweetness. When sweetness is excessive, sour flavor is used to regulate it and support Spleen qi.

The West produces dryness. Yang qi has already declined, while Yin qi is beginning to rise. The weather is clear and cool, and the winds are strong; thus dryness arises.

Between rocky cliffs and in ravines, gray-green dust hangs in the air. River valleys and plains are lush, while smoke-like vapors veil the plants and trees; seen from afar, the landscape blurs and blends together. These are transformations of dryness generated by Metal qi—the qi belonging to the Metal phase. At night, a pale, hazy vapor rises, light as a thin mist. Near and distant scenery merges into one, while the stars and moon remain bright. This is the sight of Yin qi gradually taking shape among the myriad things, and also the vapor of white dew produced by Metal qi.

Dust darkens the sky, and the air grows stagnant, turning yellow-black so that distant things cannot be seen clearly. There is no wind, yet the qi moves of its own accord, shifting from the Yin aspect toward the Yang, like clouds or mist. This is the qi of desolation, and also the frost qi produced by Metal qi. In valleys, rivers, and lakes, turbid qi hangs heavy, churning and gathering like mist. The scene is bleak, and even things close at hand are hard to make out. This is a sign that the qi of desolation is about to take hold, and a seasonal atmospheric phenomenon produced by Metal qi.

After prolonged heavy rain, a gentle current of air rises from the West. The clouds part, sunlight shines through, and the sky clears; dryness then appears. This confirms that dryness arises in the West. If a strong west wind blows, toppling trees and driving up clouds, it shows that dryness and dampness are contending. Dryness has not prevailed, so rain will often fall again. Clearing after rain is the normal course of the weather; sometimes an east wind stops the rain, then a west wind rises and rain may return. Observing these phenomena shows that climate moves in cycles, and the movement of qi also shifts between dryness and dampness, though each has its own effects.

From this we can understand that harmony is what matters in the qi of Heaven and Earth. When the climate erupts violently and surges abruptly, overpowering the force of another qi, repeated changes often follow.

Dryness generates Metal qi. Strong air currents, piercing wind sounds, and the far-carrying ring of metal are all signs that dryness is manifesting, perceptible both to sight and to hearing. The transformation of dryness makes the myriad things firm and settled. This is how dryness acts upon them. When its transformation reaches an extreme, Heaven and Earth appear bleak and desolate; people feel fear, and plants and trees wither.

In the years Yichou, Yimao, Yisi, Yiwei, Yiyou, and Yihai, the qi of dryness operates in insufficiency. In the years Gengzi, Gengyin, Gengchen, Gengwu, Gengshen, and Gengxu, the qi of dryness operates in excess. The climate differs from year to year, and so too do the growth and transformation of the myriad things.

Metal qi generates Xin.

All things with a pungent flavor are generated through the transformation of Metal Qi.

Pungency corresponds to the Lung. After pungent foods enter the stomach, they first act on the Lung. Thus, in Yi years, fewer pungent things are generated, while in Geng years, more are generated.

The Lung nourishes the skin and body hair. Once pungency enters the Lung, it is distributed and transformed by the Lung to nourish the skin and body hair. The pungent Qi received by the skin and body hair then continues to circulate and transform, entering the Kidneys.

In Heaven, it appears as dryness. The clear, cold, and bracing quality of mist and dew is a transformation of dry Qi; its effects are the withering and killing of things. When Yangming Qi occupies the upper position, dryness appears in Heaven; when Yangming Qi occupies the lower position, dryness moves through the Earth.

On Earth, it appears as Metal. Metal’s hard and unyielding substance is its nature; its sharp edge is its function. (New Collation: Another edition has “kuo” where this text has “xian.”)

In the human body, it appears as the skin and body hair. Their supple resilience, which enables them to envelop the body, is their form; their ability to release and discharge fluids is their function.

In its climatic effect, it appears as completion. When the myriad things receive Metal Qi’s transformative nourishment, they become firm and mature.

Among the organs and viscera, it corresponds to the Lung. The Lung is shaped like a person’s shoulders and divided into two lobes, with several smaller lobes as well. It contains twenty-four openings, arranged to distribute clear and turbid Qi among the various organs and viscera. The Lung governs the storage of Shen. The Lung and Large Intestine are interior and exterior counterparts: in Yi years, the Lung and its channels are prone to pathogenic influences and illness, and the Large Intestine is likewise affected.

Its nature is cool—that is, clear and cool—which is the nature of the Lung.

Its virtue is clarity. Metal takes coolness and clarity as its virtue. (New Collation: According to the “Treatise on the Qi Interactions,” this reads, “Its virtue is purity and clarity.”)

Its function is consolidation—that is, firmness and stability.

Its color is white. When things are transformed through Metal Qi, their surfaces take on a pure white color. Even now, plants in the western fields have white coloring on their surfaces. In Yi years, things that are white may also carry red and green.

Its transformation is gathering—that is, contraction. As Metal Qi moves, things become firm and contract. (New Collation: According to the “Treatise on the Qi Interactions,” this reads, “Its transformation is tightening and contraction.” Metal Qi governs gathering and contraction; when Wood Qi is insufficient, Metal Qi prevails and likewise causes things to contract.)

The creatures corresponding to it are shelled creatures, whose hard shells symbolize the firm nature of Metal.

The command it governs is strength—that is, forceful vigor.

“Jin” means sharp and strong.

The Revised Textual Commentary says: According to the Treatise on the Changes in Qi During the Interaction of Heaven and Earth, “Its governance is forceful and urgent. Its climatic signs are fog and dew, from which coolness arises. When the climate shifts, it becomes desolate and bleak, leaving Heaven and Earth mournful and forlorn; people dislike this kind of weather. The disasters caused by this climate appear as green plants withering, drying up, and falling. Its flavor is pungent.”

Whenever pungent flavors arise amid the generation and transformation of the myriad things, they are manifestations of the influence of Metal Qi. For this reason, the wild plants and trees of the west are mostly pungent.

“Its emotion is grief.” Grief means sorrow. The Revised Textual Commentary says: Wang Bing’s commentary explains “grief” as “thought,” which is incorrect. According to this chapter, “thought” is the emotion of the Spleen, while “grief” is the emotion of the Lung; clearly, grief is not thought. The Ling Shu Jing also says that grief causes Qi to become blocked and unable to flow; when sorrow remains unresolved for a long time, it damages a person’s will. This shows that grief means sorrow, not deliberation.

Grief damages the Lung. When people grieve, their Qi tends to become blocked and stagnant. The Lung governs Qi, so grief harms the Lung.

Joy restrains grief. A cheerful state of mind gives rise to joy, so joy can overcome grief.

Heat damages the skin and body hair. Fire Qi takes different forms, so heat damaging the skin and body hair is given here as another example. The hot force of fire scorches all things, making them charred and dry; when heat in the body becomes excessive, it can also damage the skin and body hair.

Cold restrains heat. This follows the principle by which Yin Qi diminishes Yang Qi.

The Revised Textual Commentary says: The Taisu reads, “Dryness damages the skin and body hair; heat overcomes dryness.” In other words, dryness damages the skin and body hair, while heat restrains dryness.

An excess of pungent flavor damages the skin and body hair. This refers to pungency beyond the proper measure. Pungency belongs to heat, and when it is excessive, its heating quality grows stronger.

Bitter flavor restrains pungency because bitterness belongs to Fire, and Fire restrains pungency, which belongs to Metal.

The north produces cold. Yang Qi lies concealed, Yin Qi rises, and cold therefore takes shape and spreads widely. When the sky is clear yet dim, with dark Qi suspended in the air, this is the appearance of cold high in the sky. When clouds resemble scattered strands of hemp, the distance all around is dark, and the outlines of rivers and lakes are faintly visible, this is the appearance of cold among waterways and marshes. When the sky is cold and pale, distant snowlight shines across the scene, and valleys near and far are all the same color, this is the appearance of cold among the valleys. When the sky is gray and dim, flames burn brightly without being obscured, and the air seems misty with rain, the surroundings are stark and cold; looking north, the color is deep black, and at night mist gathers and settles. This is a change in cold arising from water Qi. When dark clouds gather in the sky and dim, dustlike white mist obscures the view, Heaven and Earth become one color, and distant objects can no longer be seen, this is a sign that cold and dampness have congealed and snow is about to fall. The earth…

When water freezes and cracks, rivers and canals run dry, lakes and marshes shrink and turn salty, water Qi contracts, and the land hardens, these are all signs of Earth overcoming Water.

When Earth Qi overcomes Water Qi, water can no longer remain clear. The cold produced by Water is one of Water’s effects.

Cold generates water.

Cold Qi helps bring about the transformation of Yin Qi, from which water is formed. This describes the transformations produced by cold Qi: when cold Qi takes effect, water freezes, snow falls, and frost forms. When the transformation reaches its extreme, water dries up and ice becomes hard. As the movement of Qi reaches the years bingyin, bingzi, bingxu, bingshen, bingwu, and bingchen, cold Qi becomes abundant; in the years xinwei, xinsi, xinmao, xinchou, xinhai, and xinyou, it is weaker.

Water generates the salty flavor.

All salty things are formed when water Qi gives rise to them and they condense. When marshes dry up, salt and alkali form in abundance. The waters of the ocean taste salty, and salt, too, is generated from water. The evidence that water produces saltiness is plain: boil water, and it tastes salty. This can be verified directly.

Salty flavor corresponds to the kidneys.

After salty foods enter the stomach, they first pass into the kidneys. Therefore, in bing years salty foods are generated in greater abundance, while in xin years they are generated in lesser abundance.

The kidneys generate bone marrow.

After salty flavor enters the kidneys, the kidneys store, distribute, and transform it, nourishing the bone marrow.

Bone marrow generates the liver.

The Qi transformed from bone marrow then flows into the liver and nourishes it.

In the heavens, cold Qi corresponds to cold weather.

Cold weather is one expression of natural change: congealing chill, freezing, and snowfall are transformations of cold; biting winds, frost, and hail are its effects. When the year’s movement belongs to Taiyang, cold Qi acts in the heavens above and circulates through the earth below.

On earth, Water corresponds to springs.

When Yin Qi spreads and transforms, flowing beneath the ground, it forms springs. Clear, flowing water is water’s form; surging and inundating are its effects.

In the human body, Water corresponds to the bones.

Strength and firmness are the bones’ form; containing the bone marrow and brain marrow is their function.

In climatic change, cold Qi manifests as hardness.

Soft things become hard when exposed to cold. This transformation is brought about by cold Qi.

Among the organs, cold Qi corresponds to the kidneys.

There are two kidneys, shaped like curved red beans lying side by side, attached beside the sinews on either side of the spine. Fat surrounds them; they are white within and black on the surface, and govern the storage of Jing. They are the organs that govern strength and activity, and human skill also arises from them. In xin years, when cold Qi causes illness, the kidneys and their channels are vulnerable to pathogenic influences; the bladder is affected as well.

The kidneys’ nature is piercingly cold.

“Piercingly cold” means chilly; this is the kidneys’ characteristic.

The kidneys’ De is cold.

Cold is Water’s De and its nature of generation and transformation.

The New Corrected Text says: According to the Treatise on the Great Movement of Qi Interaction…

The book says that the disposition associated with Water is bleak and mournful. The effect of Water is missing from the original passage. Water corresponds to the color black. All things receive Water Qi and come into being, and so their surfaces take on a dark, mysterious hue. Even today, most plants in the northern wilderness are dark in color. In years associated with Xin, black things may also take on yellow or red.

The changes in Water Qi are expressed as solemn stillness. Here, “solemn” means quiet. The Corrected Commentary notes that the Treatise on the Alternation of Qi says Water Qi changes through clarity, stillness, and peace. Water’s change is called “solemn,” while the commands of excessive Metal Qi are also called “solemn”; when Metal Qi is balanced, it is called “vigorous solemnity,” and when Metal Qi changes, it is called “solemn killing.” The same word is used in these expressions, but with different meanings: Water’s “solemnity” means stillness and stability, while Metal’s carries a sense of killing.

The creatures associated with Water are scaly creatures, such as fish and snakes. Water’s governing quality is stillness. Because Water is clear and pure, it is called still. The Corrected Commentary notes that the Treatise on the Alternation of Qi calls Water’s governing quality “condensing solemnity.” Although Water’s “stillness” and Earth Qi’s “quietude” are both called stillness, their meanings differ: Water’s stillness is purity, while Earth’s is stability.

The season associated with Water Qi is missing from the original passage. When Water Qi changes, it brings a condensing, piercing cold. The Corrected Commentary notes that the Treatise on the Alternation of Qi calls this change “piercing.” The calamities caused by disordered Water Qi include hail: hail may fall out of season or suddenly descend with great force. The Corrected Commentary notes that the Treatise on the Alternation of Qi lists ice, snow, frost, and hail among these calamities.

The flavor associated with Water is salty. Whenever saltiness appears as things come into being and change, it is connected with the gathering and dispersal of Water Qi. Even today, many rivers, lakes, marshes, and soils in the north are brackish.

The emotion associated with Water is fear: the expectation that disaster is near. Excessive fear harms the Kidneys. The Scripture of the Numinous Pivot says that fear which cannot be dispelled for a long time harms essence and Qi. The Kidneys store essence, so damage to essence and Qi also harms the Kidneys. Thought can restrain fear, because reflecting on the signs of impending misfortune can help dispel anxiety. The original passage’s “thought” should not be written as “worry.”

Cold harms the blood. According to the Five Phases, Kidney Water overcomes Heart Fire. Excessive cold causes the blood to stagnate and thus harms it. Dryness can restrain cold: under the influence of cold, water tends to accumulate; under the influence of dryness, things become firm. Dryness and cold act in opposite ways and can therefore counteract each other. This is a common principle in the transformations of Heaven and Earth.

Salty flavor harms the blood.

Excessive saltiness dries the throat and makes one thirsty. From this we can understand that too much salt harms the Blood.

Sweetness overcomes saltiness.

When thirsty, drinking sweet spring water relieves dryness in the throat. The Sweet flavor belongs to Earth, while the Salty flavor belongs to Water; therefore, Sweetness is said to overcome saltiness.

○ The New Collation Notes (the textual collation notes on the Plain Questions) say: From the beginning of Qibo’s reply above through this passage, the content is the same as in the “Treatise on the Correspondences of Yin and Yang,” though with some omissions and additions, and the commentary differs considerably.

The Qi of the Five Phases takes turns governing, each having its appointed precedence.

The Qi of the Five Phases governs in turn, each taking charge in its proper season. In any given year or season, the Qi whose time has come takes precedence.

When Qi is out of its proper position, it is pathogenic; when it occupies its proper position, it is normal.

Qi that is not where it should be is pathogenic Qi; Qi in its proper position is normal Qi. One must first determine the annual cycle of Qi before judging what is “out of its proper position” and what is “in its proper position.”

The Yellow Emperor asked, “When illness arises, how does its severity change?” Qibo replied, “When the Qi are in accord with one another, the illness is mild; when they are not in accord, it is severe.”

Wood occupying Fire’s position, Fire occupying Earth’s, Earth occupying Metal’s, Metal occupying Water’s, and Water occupying Wood’s are all cases of accord. This follows the sequence in which the Five Phases engender one another: Wood engenders Fire, Fire engenders Earth, Earth engenders Metal, Metal engenders Water, and Water engenders Wood.

Wood occupying the position of the sovereign is also a case of accord. But when Wood occupies Water’s position, Water occupies Metal’s, Metal occupies Earth’s, Earth occupies Fire’s, or Fire occupies Wood’s, these too count as cases of accord. Even so, they place the child in the position of the parent, like someone of lower rank overstepping someone of higher rank, and so they still count as a mild reversal.

Wood occupying Metal’s or Earth’s position; Fire occupying Metal’s or Water’s; Earth occupying Water’s or Wood’s; Metal occupying Fire’s or Wood’s; and Water occupying Fire’s or Earth’s are all cases of discord, so the illness will be severe. Once the annual cycle and the Qi governing Heaven (the Qi that governs the climate and cyclical influences during the first half of the year) have been determined, it is possible to judge whether the different Qi are in accord with one another.

The Yellow Emperor asked, “How does the Qi that governs the year affect the illness?” Qibo replied, “When Qi is in excess, it restrains the Qi it can overcome and encroaches upon the Qi it normally cannot overcome. When Qi is deficient, the Qi it cannot overcome encroaches upon and suppresses it, while the Qi it can overcome also scorns and abuses it.”

For example, when Wood Qi is in excess, it restrains Earth Qi. Since Metal Qi does not oppose it, Wood, relying on its own excess, scorns Metal. Or, when Wood Qi is deficient and Metal Qi is excessive, Earth Qi instead encroaches upon Wood. This is because Wood is deficient, so Earth presumptuously oversteps it. Any of the four Qi may behave this way. “Abuse” means to slight and overstep.

Abuse brings pathogenic harm in return.

Sometimes one acts this way because one is strong; sometimes because the other is weak. One disregards the other’s weakness and presumptuously oversteps it. Even if one gains the upper hand for a time and tries to prevail, one will eventually suffer harm from pathogenic Qi.

To say that “abuse brings pathogenic harm in return” means that one has failed to act with due regard. The “pathogenic harm” described here always means harm caused by the Qi one would not normally be able to overcome. It is like leaving one’s homeland and throwing one’s weight around elsewhere: one appears strong outwardly but is weak within; pathogenic Qi is in excess while normal Qi is depleted. This is the result of failing to act with due regard.

Fear in the heart allows pathogenic Qi to exploit the weakness and enter. Thus the text says “deficient in fear,” meaning that the heart’s sense of fear is insufficient.

The Newly Collated Commentary says: According to “On the Six Periods and the Manifestations of the Zang Organs,” when a particular Qi arrives before its appointed time, this is called “excess.” It then encroaches upon the Qi it cannot overcome and takes advantage of the situation to suppress the Qi it can overcome. This is called “Qi overstepping.” When the seasonal Qi has reached its appointed time but fails to arrive, this is called “insufficiency.” The Qi it can overcome then loses its restraint and runs rampant, while the Qi it generates also becomes diseased. The Qi it cannot overcome, in turn, encroaches upon it. This is called “Qi under pressure.” That is what the passage means here.

The Yellow Emperor said, “Well said.”