《黃帝內經素問補註釋文》Vol. 40

The Yellow Emperor asked, “The Way of Heaven is truly vast and lofty! It is like clouds drifting toward us, and like gazing down into an abyss. We can discern how deep the abyss is, but we cannot tell where the clouds come from or where they will drift. I hope you will speak freely and explain its principles clearly, so that later generations may pass them down for a long time. Can the Way of Heaven be heard and understood?”

The commentary explains: An abyss is still and clear, so we can observe its depth. Clouds drift, gather, and disperse, with no fixed boundary, so their comings and goings are hard to trace. The celestial phenomena are like an abyss and can still be observed; the Way of Heaven, in its movement and transformations, is more like drifting clouds and is harder to fathom. The subtle movement of the Six Qi—the six forms of Qi that govern the year’s climatic changes—can also be understood through this comparison.

Qibo bowed and replied, “What a profound question! The Way of Heaven means following the natural order and observing the seasonal waxing and waning of Qi.”

The Yellow Emperor asked again, “I would like to hear about the ‘six cycles of six’ in the Way of Heaven—the rules by which the Six Qi circulate and are distributed each year—and about their waxing and waning.”

The commentary notes that the Yellow Emperor had already asked about the Way of Heaven, but Qibo had not yet explained it in detail, so the Yellow Emperor asked again.

Qibo said, “Heaven and Earth each have their place, and the left and right each have their governing order.” Here, “above and below” refers to the Qi that governs Heaven and the Qi that governs Earth, which preside over the upper and lower regions respectively. “Left and right” refers to the other four forms of Qi, distributed on either side throughout the year.

The Six Qi take turns in sequence: to the right of Shaoyang, Yangming governs; to the right of Yangming, Taiyang governs; to the right of Taiyang, Jueyin governs; to the right of Jueyin, Shaoyin governs; to the right of Shaoyin, Taiyin governs; and to the right of Taiyin, Shaoyang governs again. These are the “markers”—the outward manifestations and positions—of the Six Qi. The sages face south to observe the order in which the Six Qi arrive.

Thus, the saying “follow the order of Heaven’s seasons and observe the waxing and waning of Qi; determine the directions as the sunlight shifts, and stand upright to observe the changes in Qi” refers to this principle. Here, “the shifting sunlight” means the sun’s apparent movement over time, while “determine the directions” means facing south to observe changes in the directions of the climatic influences.

The patterns by which Qi (vital energy) circulates according to the years and seasons make it possible to infer when the Six Qi arrive.

Above the Qi of Lesser Yang, Fire governs; corresponding to it in the middle is Jueyin. Lesser Yang belongs to Fire in the south, so Fire governs above it and it pairs with Jueyin. Thus, below Fire, the Qi corresponding in the middle is Jueyin.

Above the Qi of Yangming, Dryness governs; corresponding to it in the middle is Taiyin. Yangming belongs to Metal in the west, so Dryness governs above it and it pairs with Taiyin. Thus, below Dryness, the Qi corresponding in the middle is Taiyin.

Above the Qi of Taiyang, Cold governs; corresponding to it in the middle is Shaoyin. Taiyang belongs to Water in the north, so Cold governs above it and it pairs with Shaoyin. Thus, below Cold, the Qi corresponding in the middle is Shaoyin. The New Commentary notes that the Treatise on the Six Cycles and Regularity says, “Where Taiyang arrives, there is Cold; what arises in the middle is Warmth,” which conveys the same meaning.

Above the Qi of Jueyin, Wind governs; corresponding to it in the middle is Shaoyang. Jueyin belongs to Wood in the east, so Wind governs above it and it pairs with Shaoyang. Thus, below Wind, the Qi corresponding in the middle is Shaoyang.

Above the Qi of Shaoyin, Heat governs; corresponding to it in the middle is Taiyang. Shaoyin belongs to sovereign Fire in the southeast, so Heat governs above it and it pairs with Taiyang. Thus, below Heat, the Qi corresponding in the middle is Taiyang. The New Commentary notes that the Treatise on the Six Cycles and Regularity says, “Where Shaoyin arrives, there is Heat; what arises in the middle is Cold,” which conveys the same meaning.

Above the Qi of Taiyin, Dampness governs; corresponding to it in the middle is Yangming. Taiyin belongs to Earth in the southwest, so Dampness governs above it and it pairs with Yangming. Thus, below Dampness, the Qi corresponding in the middle is Yangming.

“Root” means the Qi at the foundation. Below the “root” is the Qi corresponding in the middle; below the “manifestation” is the “branch” of the Qi—its outward appearance or expression.

“Root” refers to primordial Qi. When the different kinds of Qi each take their turn to govern, the relevant statements become clear. (The original commentary’s phrase “when each Qi rules, the wording becomes clear” may contain an error; the New Commentary also raises this point.)

The “root” and “branch” differ from one another, as do the changes associated with the Qi. The “root” is the source on which change depends; the “branch” is where illness first becomes apparent. Illness arises through changes in bodily form and function. Treatment should begin from the “branch,” while also seeking the root of the illness and examining the “root.” Since root and branch differ, diagnosis and treatment must also take account of the Qi corresponding in the middle. Only then can they be complete.

The New Commentary cites the Treatise on the Ultimate Truth to explain that the relationships between root and branch differ among the Six Qi: some Qi follow the root, some follow both branch and root, and some follow neither.

Some conditions are judged from the “manifest aspect.” Yangming and Jueyin are judged neither from the manifest aspect nor from the root, but from the qi in the middle. Therefore, changes in the qi of these two channel systems must be understood according to the qi in the middle.

“To follow the root” means judging by changes in the root qi. “To follow both the manifest aspect and the root” means taking changes in both into account. “To follow the middle” means using the qi in the middle as the basis for judging change.

The Yellow Emperor asked: “When the Six Qi arrive, sometimes they come on schedule, sometimes the appointed season arrives but they do not, and sometimes they arrive early. What accounts for these situations?”

This passage refers to the Six Qi of Heaven. The first qi begins fifteen days before the Beginning of Spring. The second, third, fourth, and fifth qi follow in sequence, and the final one is the terminal qi. Each qi governs in turn for sixty days plus eighty-seven and a half ke.

Qibo replied: “When the appointed season arrives and the qi comes on time, this is normal. When the season arrives but the qi does not, the incoming qi is deficient. When the season has not yet arrived but the qi has already come, the incoming qi is excessive.

“When the season arrives and the qi comes with it, this is a sign that Heaven and Earth are in harmony, and it is a normal year. For example, the qi of a Jiazi year is more abundant than that of a Guihai year, so it arrives early, before its appointed time. The qi of an Yichou year is more deficient than that of a Jiazi year, so when its appointed time comes, the qi is still late. This is what is meant by incoming qi being deficient or excessive. Here, the arrival of the first qi is used as an example: if the qi of the year is excessive, all six qi arrive early; if the qi of the year is deficient, all six arrive late. The difference between arriving early and late is about thirteen days.

“○The New Collation notes: The Essential Prescriptions from the Golden Cabinet records cases of ‘arriving before the appointed time,’ ‘failing to arrive at the appointed time,’ ‘arriving but failing to depart,’ and ‘arriving in excess.’ After the Winter Solstice, at midnight on a jiazi day, Shaoyang qi begins to stir. This is when Shaoyin is in command, and Yang begins to grow. If the weather turns warm before the jiazi day, this is ‘arriving before the appointed time.’ If the weather does not turn warm on the jiazi day, this is ‘failing to arrive at the appointed time.’ If the bitter cold persists on that day, this is ‘arriving but failing to depart.’ If the weather is as hot as midsummer on that day, this is ‘arriving in excess.’ This is another way of discussing the relationship between climate and the seasons.”

The Yellow Emperor asked: “How should we understand cases in which the season arrives but the qi does not, or the qi arrives early before its season?”

The answer was: “This refers to the timing of the climate’s arrival being early or late when the qi of the year is excessive or deficient.”

Qibo said: “When the climate responds on time, it is called following the proper course; when it does not respond on time, it is called going against the proper course. Going against the proper course often brings about changes, and when changes occur, people fall ill. When the climate arrives at the time it should, this is called ‘responding.’ When it misses the season, this is called ‘not responding.’ The qi of Heaven and Earth continually grows and transforms, without stopping or obstruction. When something that should not occur does occur, or something that should occur does not, this gives rise to…”

When the climatic forces that give rise to the myriad things become disordered, the climate changes. When change departs from its normal course, Qi and blood become disturbed, which in turn leads to illness. When the changes of Heaven and Earth lose their regular pattern, all things are affected and fall ill.

The Yellow Emperor said, “Well said. Please explain how these changes manifest in the human body.” Qibo replied, “They manifest in the growth of all things and in the circulation of Qi through the human body. The growth and flourishing of all things each have their fixed seasons, just as the circulation of Qi in the body has its fixed times. When the climatic force is excessive, the season arrives early; when it is deficient, the season arrives late. In the end, however, each season comes in its proper turn.”

The Yellow Emperor said, “Well said. I would like to know how the positions of the six seasonal Qi correspond to geographical directions.” Qibo replied, “To the right of Xianming (the place where the sun rises, roughly the east) lies the position of sovereign Fire, the ruling Fire Qi. One step farther to the right lies the domain governed by ministerial Fire, the supporting Fire Qi.”

The sun’s rising place is called “Xianming.” It corresponds to the Mao position, and the Earth Qi there belongs to spring. A little over sixty days after the spring equinox, the direction of the Dipper’s handle shifts from due Mao to due Si. This is the position of sovereign Fire. The period from the Dipper’s handle pointing due Si until it reaches the midpoint toward Wei belongs to the third Qi, governed by ministerial Fire; this is the domain of Shaoyang. The position of sovereign Fire is called Shaoyin and is the region governed by Heat. When the course of Heaven reaches this point, warm and gentle weather flourishes. If scorching heat does not arise there, it shows that the sovereign is ruling appropriately.

When the various climatic Qi occupy positions that do not correspond to them, abnormal conditions result. If Shaoyang Qi occupies the position of sovereign Fire, it is like a minister usurping the sovereign’s place: great heat arrives early and epidemics break out. If Yangming Qi occupies this position, warmth and coolness appear at the wrong times. If Taiyang Qi occupies it, cold rain mingles with heat. If Jueyin Qi occupies it, wind, dampness, and rain arise, bringing forth feathered creatures. If Shaoyin Qi occupies it, epidemics occur throughout the land, because it occupies its own proper position and the sovereign Fire’s command is able to prevail. If Taiyin Qi occupies it, timely rain falls.

Fire has two positions, sovereign Fire and ministerial Fire, so the six Qi begin with sovereign Fire. The period governed by ministerial Fire falls roughly thirty days before and after the summer solstice. It belongs to the domain of Shaoyang, the position of Fire Qi. When the course of Heaven reaches this point, heat flourishes. If Shaoyang Qi occupies this position, scorching heat arrives suddenly, plants wither, and rivers dry up. If the heat grows excessive, the generation of dampness is delayed. If Yangming Qi occupies this position, coolness appears intermittently. If Taiyang Qi occupies it, cold and heat alternate; when heat contends with them, hail may also occur. If Jueyin Qi occupies it, wind and heat flourish, rain falls, and feathered creatures arise. If Shaoyin Qi occupies it, scorching heat develops. If Taiyin Qi occupies it, clouds, rain, thunder, and lightning appear.

“Farther to the right” means to the right of the position being described when facing south. “One step” is approximately sixty days and eighty-seven and a half ke. The periods of the other Qi are calculated in the same way.

One further step onward is governed by Earth Qi. This is the region governed by rain, corresponding to the period a little over sixty days before the autumn equinox, when the Dipper’s handle points toward …

The fourth qi begins at mid-You hour, following the end of Wei hour. As the celestial cycle reaches this point, clouds and rain become abundant, and dampness rises in vapor.

When Shaoyang qi governs the season, the weather becomes hot, with heat steaming like boiling water as clouds and rain mingle. When Yangming qi governs, the weather turns cool, bringing rain, mist, and dew. When Taiyang qi governs, the weather becomes cold and rainy, harming living things. When Jueyin qi governs, violent winds and downpours batter plants and trees; the rainfall encourages the growth of naked creatures—animals without feathers, scales, or hard shells. When Shaoyin qi governs, cold and heat alternate, clouds rise over mountains and marshes, and torrential rain steams with damp heat. When Taiyin qi governs, rain falls continuously. The term “yinshu” refers to prolonged, unceasing rain.

After the cycle advances one step, Metal qi governs.

This is the period governed by dryness, roughly the sixty or so days after the autumn equinox. It is the fifth qi, extending from the You month in the Dipper’s monthly cycle to the middle of the Hai month. As the celestial cycle reaches this point, all things show signs of dryness. When Shaoyang qi governs, warmth and coolness alternate, and all things flourish. When Yangming qi governs, the weather turns very cool and dryness intensifies sharply. When Taiyang qi governs, cold arrives early. When Jueyin qi governs, cool winds prevail, and rainfall encourages the growth of shelled creatures. When Shaoyin qi governs, the autumn weather is damp and hot, and seasonal epidemics spread. When Taiyin qi governs, timely rain falls and Yin qi grows heavy.

After the cycle advances one step, Water qi governs.

This is the period governed by cold, roughly the thirty days around the winter solstice. It is the sixth qi, extending from the Hai month in the Dipper’s monthly cycle to the middle of the Chou month. As the celestial cycle reaches this point, cold prevails. When Shaoyang qi governs, unseasonable warmth occurs in winter: hibernating creatures do not burrow into the earth, and flowing water does not freeze. When Yangming qi governs, the weather is dry and cold, with bitterly cold winds. When Taiyang qi governs, severe cold congeals all things. When Jueyin qi governs, cold winds sweep through, and rainfall encourages the growth of scaled creatures. When Shaoyin qi governs, hibernating creatures emerge and flowing water does not freeze. When Taiyin qi governs, Yin cold congeals, snow falls, and dampness weighs heavily on the ground.

After the cycle advances one step, Wood qi governs.

This is the period governed by wind, roughly the sixty or so days before the spring equinox. It is the first qi, extending from the Chou month in the Dipper’s monthly cycle to the middle of the Mao month. As the celestial cycle reaches this point, wind begins to circulate. It is also the beginning of the commands issued by the spirits of Heaven and Earth; the seasons take effect from here. When Shaoyang qi governs, warm epidemics occur. When Yangming qi governs, gentle breezes blow, but mist and dew spread and darken the sky. When Taiyang qi governs, cold winds rage, bringing frost, snow, and ice. When Jueyin qi governs, strong winds prevail, plants and trees sprout, and rainfall encourages the growth of furry creatures. When Shaoyin qi governs, hot winds harm people and seasonal illnesses spread. When Taiyin qi governs…

After wind and rain have raged and dark clouds have gathered without dispersing, the climate advances to the next phase, governed by Sovereign Fire.

This refers to the warm phase of the year, which begins at the spring equinox. Taking the Mao position indicated by the Dipper’s handle as the starting point, it extends to the middle of the Si position and belongs to the second qi. The six phases together govern the year: six periods of sixty days make 360 days; six periods of eighty ke make 480 ke; and six periods of seventy-two ke make 432 ke. The remaining half ke is divided into three parts, bringing the total to about 365 degrees. Any finer remainder can also be subdivided further in proportion.

Below ministerial fire, Water qi receives it.

When heat is vigorous, Water qi follows. Plants become soft and moist, and water overflows its banks—these are all signs of Water qi. The New Commentary says that, according to the “Discourse on the Six Cycles and Correct Epochs,” when Lesser Yang qi arrives, Fire qi arises and eventually produces steaming damp heat. This shows how Water qi receives Fire qi. The text also says that when Lesser Yang qi arrives, fierce wind and fire may occur, even bringing frost; these phenomena, too, involve Water qi receiving it from below.

Below the Water position, Earth qi receives it.

When cold reaches its extreme, things become hard, water freezes into ice, and rivers dry up. These are signs of Earth qi becoming manifest, and they also show Earth qi receiving Water qi from below. The New Commentary says that, according to the commentary on the “Discourse on the Six Cycles and Correct Epochs,” when Greater Yang qi arrives, severe cold, snow, hail, and white dust appear. These phenomena show Earth qi receiving Water qi.

Below the Earth position, Wind qi receives it.

After strong winds, rain often follows. This shows that dampness is stirred and transformed by the wind, eventually becoming rain. The New Commentary says that, according to the “Discourse on the Six Cycles and Correct Epochs,” when Greater Yin qi arrives, it produces dampness, which eventually becomes torrential rain. Thus Wind qi receives below the Earth position, and dampness is transformed into rain. The text also says that when Greater Yin qi arrives, thunder and lightning, sudden showers, and fierce winds may occur. This likewise shows Wind qi receiving from below.

Below the Wind position, Metal qi receives it.

When the wind stirs, the air becomes cool and all things grow dry. Metal qi receiving Wood qi from below is clearly shown here. The New Commentary says that, according to the “Discourse on the Six Cycles and Correct Epochs,” when Lesser Yin qi arrives, it produces wind, which eventually turns into the force of desolation and decline. This shows how Metal qi receives Wind qi. The text also says that when Lesser Yin qi arrives, fierce whirlwinds and intense coolness occur, which likewise reflects Metal qi’s receiving role.

Below the Metal position, Fire qi receives it.

Working metal produces heat, and Fire qi also moves through metal. It is therefore natural that Fire qi receives Metal qi from below. The New Commentary says that, according to the “Discourse on the Six Cycles and Correct Epochs,” when Yangming qi arrives, it causes all things to wither, while also bringing warmth. This reflects Fire qi receiving Metal qi.

Below Sovereign Fire, Yin essence receives it.

When Sovereign Fire (Lesser Yin Sovereign Fire) is in command, extreme heat does not arise if Yin essence below receives and restrains it. Whenever Qi below that can counteract and restrain it acts upon it, the vigorous force it displays on the surface is also weakened. This is a general principle governing the transformations of Heaven and Earth.

The New Editorial Notes say: According to the Treatise on the Six Cycles and Regularity, when Lesser Yin Qi arrives, it produces heat, yet cold arises within. This shows how Yin Qi receives and restrains it. The text also says that when Lesser Yin Qi arrives, great warmth appears alongside cold Qi, which likewise illustrates this principle. Further, the Six Cycles and Regularity states that when Water Qi stirs, hail and snow appear; when Earth Qi stirs, fierce winds suddenly arise; when Wood Qi stirs, things are smashed and broken; when Metal Qi stirs, the air becomes clear and cool; and when Fire Qi stirs, the sky grows dim. What Qi causes these phenomena? The answer is that Qi varies in strength, and its activity varies in intensity. When it is mild, only its own Qi appears; when it is strong, signs of the Qi below it also appear. By observing the signs of the Qi below, one can understand this process. The phrase “examine what is below” refers to the six Qi that receive and restrain.

The Yellow Emperor asked, “Why is this so?”

Qibo replied, “When something reaches the extreme of excess, it causes harm. Receiving and restraint are what regulate it. Through regulation, growth and transformation can continue, and the waxing and waning of things can unfold between Heaven and Earth. If excess goes unrestrained, it brings ruin and disorder, and growth and transformation are gravely disrupted.”

“Excess” means going beyond the proper limit. Nothing should be allowed to reach an extreme.

The Yellow Emperor asked, “What are the conditions of flourishing and decline?”

Qibo replied, “When Qi is not in the position that corresponds to it, it is pathogenic Qi; when it is in its corresponding position, it is normal Qi. Changes caused by pathogenic Qi are pronounced, while those caused by normal Qi are slight.”

The Yellow Emperor asked, “What does it mean for Qi to be in its corresponding position?”

Qibo replied, “When Wood’s annual movement falls in a Mao year, Fire’s in a Wu year, Earth’s in a Chen, Xu, Chou, or Wei year, Metal’s in a You year, and Water’s in a Zi year, this is called a year meeting (when the annual movement aligns with that year’s earthly branch), and the climate is relatively balanced.”

A balanced year means an annual movement that is neither excessive nor weak. In years governed by a balanced movement, the growth of all things and the seasonal response of the pulse accord with the seasons, without coming early or late.

The New Editorial Notes say: Wood’s movement in a Mao year occurs in a Ding Mao year; Fire’s movement in a Wu year occurs in a Wu Wu year; Earth’s movement in the four Earth months occurs in Jia Chen, Jia Xu, Ji Chou, and Ji Wei years; Metal’s movement in a You year occurs in an Yi You year; and Water’s movement in a Zi year occurs in a Bing Zi year. The Wu Wu, Ji Chou, Ji Wei, and Yi You years also belong to the category of Great One Heavenly Tally (years in which the annual movement aligns with the Qi governing Heaven).

The Yellow Emperor asked, “What does it mean when Qi is not in its corresponding position?”

Qibo replied, “It means that the annual movement does not align with that year’s earthly branch.”

The Yellow Emperor asked, “In a year of Earth’s movement, the Qi governing Heaven is Greater Yin; in a year of Fire’s movement, the Qi governing Heaven is Lesser Yang or Lesser Yin—”

Lesser Yin and Lesser Yang both belong to Fire Qi.

“In a year of Metal’s movement, the Qi governing Heaven is Yang Brightness; in a year of Wood’s movement, the Qi governing Heaven is Faint Yin; in a year of Water—” The original text breaks off here.

This scripture primarily discusses the concepts of Tianfu (Celestial Talisman), Suihui (Yearly Confluence), and Taiyi Tianfu (Great Unity Celestial Talisman) as three types of Qi movement convergences, along with their effects on human diseases.

The Yellow Emperor asked Qibo: What occurs when a year of Wuyun (the cyclical movement of the Five Phases—Wood, Fire, Earth, Metal, Water) coincides with Taiyang Hansi (Greater Yang Cold Water) governing the heavens (Sitian refers to the climatic influence dominating the first half of the year)? Qibo replied that this represents a convergence of celestial Qi and cyclical Qi. He then detailed various yearly convergence scenarios: Earth-movement years encountering Taiyin Shitu (Greater Yin Damp Earth) governing the heavens (e.g., years like Jichou and Jiwei), Fire-movement years meeting Shaoyang Xianghuo (Lesser Yang Ministerial Fire) governing the heavens (e.g., Wuyin and Wushen years) or Shaoyin Junhuo (Lesser Yin Sovereign Fire) governing the heavens (e.g., Wuzi and Wuwu years). Notably, years like Jiyou and Jiwei were identified as belonging to the "Taiyi Tianfu" category.

Taiyi Tianfu signifies the convergence of three factors: (1) Tianhui (the alignment of Sitian Qi with Zhongyun, the central cyclical movement), (2) Suihui (the correspondence between the earthly branch's Five Phase attribute and Zhongyun), and (3) Yunhui (Zhongyun itself). These three forces act in unison, akin to the principle stated in the "Great Treatise on the Origin of Celestial Truth" that "triple convergence governs harmony."

The Yellow Emperor inquired about the hierarchical distinctions among these three conditions. Qibo explained using metaphors: Tianfu resembles a prime minister (enforcing laws), Suihui functions like a local official (executing orders), while Taiyi Tianfu acts as the sovereign (the supreme authority). He further clarified the differing pathological responses when evil Qi invades these conditions: invasion of Tianfu causes rapid and severe illness; invasion of Suihui leads to slower but prolonged affliction; invasion of Taiyi Tianfu results in sudden death.

Finally, the text addresses the effects of positional shifts between sovereign and minister: when the sovereign occupies the minister's position (referring to Sitian residing in the "in-the-spring" position), the condition is favorable (shun); when the minister occupies the sovereign's position (in-the-spring located in the Sitian position), it is adverse (ni). Adverse conditions precipitate swift and severe disease onset, while favorable conditions manifest slower and milder symptoms.

Ministerial Fire occupying the position of sovereign Fire means that a minister has taken the ruler’s place, and is therefore called “contrary.” What is contrary brings illness on quickly and with force, causing rapid harm. Sovereign Fire occupying the position of ministerial Fire means that the ruler has descended to a minister’s place, and is therefore called “compliant.” What is compliant brings illness on later and causes only slight harm. The “two Fires” mentioned here are sovereign Fire and ministerial Fire. “Far” and “near” refer to distance.

The Yellow Emperor said, “Good. I would like to hear what is meant by a ‘step.’” Qibo replied, “A step is sixty degrees plus a remainder. The remainder is eighty-seven ke and five tenths of a ke. Thus, when twenty-four steps accumulate, they make exactly one hundred ke, which constitutes a day. This refers to the remainder in the celestial measure: the full circuit of Heaven is 365 and one-quarter degrees. Twenty-four steps make exactly four years; one-quarter of a degree equals twenty-five ke, and over four years these add up to one hundred ke, yielding an extra day.”

The Yellow Emperor asked, “How do the changes of the Six Qi correspond to the Five Phases?” Qibo replied, “Positions have beginnings and endings, and Qi has an initial phase and a central phase. The upper and lower aspects differ, as do the methods for calculating them. ‘Position’ refers to the Earth’s position, and ‘Qi’ to the Qi of Heaven; the two are offset from one another. In the first half of a Qi period, Heaven governs; in the second half, Earth governs. When Earth governs, Qi flows downward to Earth; when Heaven governs, it rises toward Heaven. The initial and central phases both divide the celestial steps and are calculated by ke, each lasting thirty days plus forty-three and three-quarters ke.”

The Yellow Emperor asked how they should be calculated. Qibo replied, “Heavenly Qi begins with Jia, and Earthly Qi begins with Zi. When Zi and Jia come together, this is called ‘establishing the year.’ By carefully observing the seasons, the Six Qi can be predicted in advance. When Zi and Jia come together, the year is a Jia-Zi year. By carefully observing the timing of the water clock, one can anticipate all the changes of the Six Qi.”

The Yellow Emperor asked about the varying times at which the Six Qi begin and end in different years. Qibo replied, “A fine question. In a Jia-Zi year, the first Qi begins at the first ke of the water clock, normally at the first ke of Yin at daybreak, in the middle of the Gen direction, slightly to the south. The New Supplementary Commentary notes: in the years Wu-Chen, Ren-Shen, Bing-Zi, Geng-Chen, Jia-Shen, Wu-Zi, Ren-Chen, Bing-Shen, Geng-Zi, Jia-Chen, Wu-Shen, Ren-Zi, Bing-Chen, and Geng-Shen, the first Qi begins at the same time as in a Jia-Zi year. In these Chen, Shen, and Zi years, the Qi converge and belong to the same category, so they can be determined using the same method of Yin-Yang calculation.”

This is the meaning of the “Threefold Convergence”: Heaven, Earth, and humanity coming together.

The first Qi ends at the eighty-seventh and a half ke, the hour of Zi at its midpoint, or midnight. At this point, the remaining twelve and a half ke are carried over to the beginning of the second Qi. The other cases are calculated in the same way.

The second Qi begins at the eighty-seventh ke and six fen, at a point just left of the midpoint of the Zi hour. It ends at the seventy-fifth ke, four ke after the Xu hour. The remaining twenty-five ke are carried over to the beginning of the third Qi.

The third Qi begins at the seventy-sixth ke, one ke into the beginning of the Hai hour. It ends at the sixty-second and a half ke, the midpoint of the You hour. The remaining thirty-seven and a half ke are carried over in turn to the beginning of the fourth Qi.

The fourth Qi begins at the sixty-second ke and six fen, at a point north of the midpoint of the You hour. It ends at the fiftieth ke, four ke after the Wei hour. The remaining fifty ke are carried over in turn to the beginning of the fifth Qi.

The fifth Qi begins at the fifty-first ke, one ke into the beginning of the Shen hour. It ends at the thirty-seventh and a half ke, the midpoint of the Wu hour, at the height of daylight. The remaining sixty-two and a half ke are carried over in turn to the beginning of the sixth Qi.

The sixth Qi begins at the thirty-seventh ke and six fen, at a point south of the midpoint of the Wu hour. It ends at the twenty-fifth ke, four ke after the midpoint of the Chen hour. The remaining seventy-five ke are carried over in turn to the subsequent Qi.

This is what is called the “number of the first six heavens.” The numerical patterns between Heaven and Earth converge with and correspond to the twenty-four solar terms; hence this method of calculation is called the “number of the first six heavens.”

In the Yichou year, the first Qi begins at the twenty-sixth ke, one ke into the beginning of the Si hour. The textual editor’s new collation notes: the years Jisi, Guiyou, Dingchou, Xinsi, Yiyou, Jichou, Guisi, Dingyou, Xinchou, Yisi, Jiyou, Guichou, Dingsi, and Xiyou follow the same pattern. This is what is meant by the Qi numbers converging in the same way in Si, You, and Chou years.

The first Qi ends at the twelve and a half ke, the midpoint of the Mao hour.

The second Qi begins at the twelfth ke and six fen, at a point south of the midpoint of the Mao hour. It ends at the hundredth ke below the water clock, four ke after the Chou hour.

The third Qi begins at the first ke, one ke into the beginning of the Yin hour. It ends at the eighty-seventh and a half ke, the midpoint of the Zi hour.

The fourth Qi begins at the eighty-seventh ke and six fen, due east of the midpoint of the Zi hour. It ends at the seventy-fifth ke, four ke after the Xu hour.

The fifth Qi begins at the seventy-sixth ke (an ancient unit of time), corresponding to the first ke of early Hai hour; it ends at sixty-two and a half ke, corresponding to the middle of You hour. The sixth Qi begins at sixty-two ke and six fen, corresponding to the northern part of the middle of You hour; it ends at fifty ke, corresponding to the fourth ke after Wei hour. This is what is called the “number of six-two in the heavens”: one six is called the initial six, and two sixes are called six-two, indicating sequence.

In the year Bingyin, the first Qi begins, according to the heavenly count, at fifty-one ke, corresponding to the first ke of early Shen hour. The Supplement to the New Collation says: The years Gengwu, Jiaxu, Wuyin, Renwu, Bingxu, Gengyin, Jiawu, Wuxu, Renyin, Bingwu, Gengxu, Jiayin, Wuwu, and Renxu are all the same. This is what is meant by the years Yin, Wu, and Xu, in which the Qi converges in the same way.

The first Qi ends at thirty-seven and a half ke, corresponding to the middle of Wu hour. The second Qi begins at thirty-seven ke and six fen, corresponding to the western part of the middle of Wu hour; it ends at twenty-five ke, corresponding to the fourth ke after Chen hour. The third Qi begins at twenty-six ke, corresponding to the first ke of early Si hour; it ends at twelve and a half ke, corresponding to the middle of Mao hour. The fourth Qi begins at twelve ke and six fen, corresponding to the southern part of the middle of Mao hour; it ends at the one-hundredth ke of the water clock (in ancient reckoning, a full day and night comprised one hundred ke), corresponding to the fourth ke after Chou hour. The fifth Qi begins at one ke, corresponding to the first ke of early Yin hour; it ends at eighty-seven and a half ke, corresponding to the middle of Zi hour. The sixth Qi begins at eighty-seven ke and six fen, corresponding to the left part of the middle of Zi hour; it ends at seventy-five ke, corresponding to the fourth ke after Xu hour. This is what is called the “number of six-three in the heavens.”

In the year Dingmao, the first Qi begins, according to the heavenly count, at seventy-six ke, corresponding to the first ke of early Hai hour. The Supplement to the New Collation says: The years Xinwei, Yihai, Jimao, Guiwei, Dinghai, Xinmao, Yiwei, Jihai, Guimao, Dingwei, Xinhai, Yimao, Jiwei, and Guihai are all the same. This is what is meant by the years Mao, Wei, and Hai, in which the Qi converges in the same way.

The first Qi ends at sixty-two and a half ke, corresponding to the middle of You hour. The second Qi begins at sixty-two ke and six fen, corresponding to the northern part of the middle of You hour; it ends at fifty ke, corresponding to the fourth ke after Wei hour. The third Qi begins at fifty-one ke, corresponding to the first ke of early Shen hour.

At the exact midpoint of the Wu hour, the third Qi ends at thirty-seven and a half ke.

The fourth Qi begins at thirty-seven ke and six fen, when the time is west of the midpoint of the Wu hour. It ends at twenty-five ke, four ke after the Chen hour.

The fifth Qi begins at twenty-six ke, at the first ke of the beginning of the Si hour. It ends at twelve and a half ke, at the midpoint of the Mao hour.

The sixth Qi begins at twelve ke and six fen, when the time is south of the midpoint of the Mao hour. It ends at one hundred ke under the water clock, four ke after the Chou hour.

This is what is called the “number of the six and four divisions of Heaven.” Next, in the Wuchen year, the first Qi begins again at one ke. From then on, the cycle continues without end, returning again and again. It begins with the Jiazi year and ends with the Guihai year. Ordinarily, four years make one minor cycle, and fifteen minor cycles make one major cycle. By using the earthly branches to mark the years, one can calculate when the six Qi will arrive.

The Yellow Emperor asked, “I would like to know how to calculate the sequence of climatic Qi for each year.”

Qibo replied, “Your question is very thorough! When the Sun completes one revolution of the heavens, Qi begins at one ke; this is the Jiazi year. When the Sun completes two revolutions, Qi begins at twenty-six ke; this is the Yichou year. After three revolutions, it begins at fifty-one ke; this is the Bingyin year. After four revolutions, it begins at seventy-six ke; this is the Dingmao year. After five revolutions, Qi begins again at one ke; this is the Wuchen year. Thereafter, the cycle repeats every fifty-five years. This is what is called one cycle.

“By this method of calculation, four years make one cycle, which continues without stopping. After another three years, a conjunction occurs, hence the term ‘three conjunctions.’ Thus, the climatic Qi conjoin in the Yin, Wu, and Xu years; in the Mao, Wei, and Hai years; in the Chen, Shen, and Zi years; and in the Si, You, and Chou years. The sequence then repeats. Yin-Yang theory calls these ‘three conjunctions’ because the Qi in these years converge. Otherwise, each would occupy a different direction, and there would be no reason for them to conjoin.

The Yellow Emperor asked, “I would like to know how these theories are applied.”

Qibo replied, “To discuss Heaven, seek its root; to discuss Earth, seek its directions; to discuss humanity, seek the point where the Qi of Heaven and Earth meet.”

Here, “root” refers to Heaven’s six Qi: cold, heat, dryness, dampness, wind, and fire. The Three Yin and Three Yang arise and change from these, which is why the six Qi are called the root, or the ‘Six Primordial Qi.’ “Directions” refers to Metal...”

The Qi of the Five Phases—Wood, Fire, Earth, Water, and Sovereign Fire—is where the Qi of Heaven and Earth meets above and below, making it possible for people to dwell.

The Yellow Emperor asked, “What is meant by the meeting of Qi?” Qibo replied, “The place where the Qi of Heaven and Earth meets above and below is the space in which people live. Heaven is above and Earth below; their Qi joins in between. People live on Earth’s surface, so they are within this meeting of Qi. The generation and transformation of all things take place within it.

“Thus, above the Celestial Pivot—the point where the ancients said the Qi of Heaven and Earth connects—the Qi of Heaven predominates; below it, the Qi of Earth predominates. In the region where the Qi of Heaven and Earth meets, the Qi in the human body changes accordingly, and all things grow and transform. This is what is meant by the ‘meeting of Qi.’

“The Celestial Pivot lies roughly at the level of the waist, on either side of the body—in other words, at its midpoint. When you extend an arm upward to point to Heaven, the Celestial Pivot is exactly halfway between the top and bottom of the body. Divide the body into three parts: the upper part corresponds to Heaven, the lower part to Earth, and the middle part to the meeting of Qi. The Qi of Heaven and Earth joins at this meeting point, where cold and heat, dryness and dampness, wind and fire, and changes in abundance and decline all arise. The Qi in the human body changes accordingly, and the growth, transformation, coming together, and dispersal of all things also stem from this.”

The Yellow Emperor asked, “What are meant by ‘initial phase’ and ‘middle phase’?” Qibo replied, “The initial phase is a little more than thirty degrees, and the same calculation applies to the ‘middle Qi.’ Here, ‘a little more’ means that beyond thirty days there are another forty-three ke and thirty fortieths of a ke. Taken together, the initial phase and the middle phase amount to about sixty days and eighty-seven and a half ke. Each has the same remainder of thirty fortieths of a ke, which is why the middle Qi is calculated in the same way as the initial phase.”

The Yellow Emperor asked, “Why distinguish between the initial phase and the middle phase?” Qibo replied, “This is done to distinguish the Qi of Heaven from the Qi of Earth. It allows us to understand how the height and depth of Qi’s movement affect illness in people and determine the primary cause of disease.”

The Yellow Emperor said, “Please explain the principle fully.” Qibo replied, “The initial phase is the Qi of Earth; the middle phase is the Qi of Heaven. During the initial phase, the Qi of Heaven takes effect, and the Qi of Earth rises into the Great Void. During the middle phase, the Qi of Earth takes the lead, and the Qi of Heaven descends into the world of tangible things.”

The Yellow Emperor asked, “How does the Qi of Heaven and Earth rise and descend?” Qibo replied, “The rising and descending of Qi express the alternating activity of Heaven and Earth. ‘Rising’ means moving upward, and ‘descending’ means moving downward. When rising reaches its extreme, it turns to descending; when descending reaches its extreme, it turns to rising. The ceaseless movement of rising and descending reveals the alternating course of Heaven and Earth’s Qi.”

The Yellow Emperor asked, “How do they take effect?” Qibo replied, “After the Qi of Earth has risen to its extreme, it turns to descending; after the Qi of Heaven has descended to its extreme, it turns to rising.”

At the beginning of the movement of Qi (vital energy), the qi of Earth rises; midway through the cycle, the qi of Heaven descends. After the qi of Heaven has descended, the qi of Earth rises again.

This shows that the qi of Heaven flows downward from above, while the qi of Earth surges upward from below. As the qi of Heaven descends and the qi of Earth rises, their forces meet above and below. This is the image the Yijing calls “Heaven and Earth joining in harmony.”

The qi of Heaven and Earth rises and descends in alternation, usually completing one full cycle every thirty and a half days. This cycle continues without end. As a result, all things continually grow and change, each finding its proper place and conditions.

When the qi of Heaven descends, it spreads through the Earth; when the qi of Earth rises, it surges toward Heaven. Thus what is high and what is low respond to each other, ascent and descent give rise to one another, and change occurs.

Qi alternates between excess and restoration, and this produces change.

The New Corrected Text says: According to the Treatise on the Great Discourse on the Six Periodic Cycles, the Yellow Emperor asked, “The qi of Heaven and Earth may be in excess or deficiency. What does this mean?” Qibo replied, “When the qi of Heaven is deficient, the qi of Earth moves in response; when the qi of Earth is deficient, the qi of Heaven moves in response. The Five Phases operate between the qi of Heaven and Earth, and often take the lead. Qi avoids what it cannot overcome and turns toward what is in harmony with it. It moves in accordance with changes in the cycles of qi, and illness may arise as a result. Thus, when the qi above is in excess, the qi of Heaven moves downward; when the qi below is in excess, the qi of Earth shifts upward. The degree of excess differs, and so does the resulting deviation: a mild deviation brings a small change, while a severe one brings a great change. When the deviation is extreme, the original positions shift and the movement of qi falls into disorder. Major changes follow, bringing illness.”

The Yellow Emperor said, “Well said. When Cold and Dampness meet, Dryness and Heat draw near, or Wind and Fire come together, is there any interval between them?”

Qibo replied, “Qi alternates between excess and restoration. When these forces act, they bring particular functions, changes, and effects. Once abnormal changes occur, pathogenic qi takes the opportunity to arise.”

Clapping one’s hands produces a sound; pouring water onto fire makes it boil. When things come into contact and combine, the corresponding phenomena become apparent. The same principle applies when all things interact. When the qi of Heaven and Earth combines, the winds from the eight directions surge and stir, while the Six Qi—Wind, Cold, Summer Heat, Dampness, Dryness, and Fire—interweave in their movement. Thus qi whose movement has become disordered transforms into pathogenic qi.

The Yellow Emperor asked, “What is meant by pathogenic qi?”

Qibo replied, “‘Pathogenic’ means improper. When the qi of Heaven and Earth undergoes excess and restoration, any of the Six Qi—Cold, Summer Heat, Dryness, Dampness, Wind, and Fire—may become pathogenic to the others.”

All things grow through the transformation of qi; when something reaches its extreme, it turns into change. Change and the transformation of qi act upon each other, giving rise to the success or failure of things.

Qi brings all things into being, enables them to grow, and transforms them. This process has no visible form, and its nature is difficult to grasp. We cannot determine where it begins or trace where it ends. Yet all things grow and change of themselves, seemingly without limit. This is called “harmony of Heaven,” the state in which Heaven and Earth are naturally in accord. When various signs appear and movement becomes evident and intense…

Forceful, violent, erratic, and sudden, it can snap hard objects apart in an instant, causing them to collapse, become damaged, split, shatter, and tremble. This is called pernicious Qi. When all things grow, their Qi is calm, and they gradually develop through transformation. When all things are destroyed, however, they undergo violent change because of agitation. Thus, growth arises from transformation, which at its limit turns into change. Change never ceases, and the success or failure of all things follows from it. Every life has a set limit: it has a beginning and an end.

The New Collation says: In the Discussion of the Heavenly Origins, it states, “The growth of all things is called transformation; when it reaches its limit, it is called change.”

Thus, Qi comes and goes and moves back and forth, while its effects may be fast or slow. These four conditions interact, bringing about transformation and change, and giving rise to wind.

The positions of Heaven and Earth seem to shift, the courses of cold and heat move with them, and the positions of Water and Fire appear to exchange places. When these various processes begin to operate, Qi moves at different speeds and shifts back and forth unpredictably; change therefore follows no fixed pattern. Though people cannot fully investigate or discern its beginnings, the subtle and pronounced effects of Qi bring about transformation and change. This is why wind arises. The human body cannot withstand the Qi of wind; it is therefore affected, and disease follows. Wind does not intend to overcome people.

The Yellow Emperor asked, “Qi moves at different speeds and shifts back and forth, giving rise to wind, which in turn brings about transformation and change. So all of this results from fluctuations in abundance and decline. Why, then, do success and failure depend on one another and lie hidden within things?”

To depend on one another and lie hidden within each other means that the beginnings of fortune and misfortune transform into one another: fortune is present within misfortune, and misfortune lies hidden within fortune. Thus fortune and misfortune take turns becoming each other’s support and latent danger. What flourishes moves toward decline; joy at its height turns to sorrow. At its height, fortune becomes a support for misfortune. When hardship reaches its limit, it turns to ease, and what had not yet succeeded ultimately succeeds. When misfortune reaches its limit, fortune lies hidden within it. Yet success and failure, good and ill fortune are visible before us and revealed by the natural order. They cannot remain in one state forever, so there is no need to assign blame.

Qibo replied, “Success and failure depend on one another and lie hidden within each other because of movement. Movement never ceases, and change therefore occurs.”

The principle of movement and stillness is this: Qi always follows its regular course. When change is subtle, all things are nurtured through transformation; when change is violent, all things undergo alteration. Transformation acts upon all things, enabling them to grow; change acts upon all things, leading them toward extinction. Thus, the interdependence and transformation of success and failure arise from movement that is slight or violent, slow or rapid. This principle does not apply to Qi alone. People, too, live within Qi, and the arts of nourishing life, along with choices about advance and retreat, should follow this principle.

The New Collation says: In the Discussion of the Utmost Truth, it states, “When Yin-Yang Qi is calm and still, growth and transformation can proceed in harmony; when the Qi dynamic is agitated, severe illness arises.” This is what it means.

The Yellow Emperor asked, “Will this process of change ever cease?” Qibo replied, “When growth and change no longer occur, stillness has reached its limit.”

There are two kinds of endings that people can witness in a lifetime; the ending of Heaven and Earth, however, cannot be seen. The two visible endings are these: first, life reaches its end; second, life undergoes transformation, joins with the soil, and then relinquishes its small, individual life to become part of the great transformation of Heaven and Earth. After a person dies, transformation does not cease. That is why people can witness two kinds of endings. The ultimate end of Heaven and Earth, however, remains unseen.

Each person’s lifespan has its own allotted measure. Lifespans vary greatly, so few people can witness the ending of Heaven and Earth with their own eyes.

The Yellow Emperor asked, “Is there nothing that does not grow or change?”

In other words: Is there anything in the world that neither grows nor changes?

Qibo replied, “When the functions of coming forth and returning cease, the spirit mechanism perishes; when the functions of rising and descending cease, the Qi foundation stands isolated and imperiled.”

Here, “coming forth and returning” refers to breathing, while “rising and descending” refers to the transformation of Qi. Birds, beasts, unclothed humans, fish, shelled creatures, flying insects, running animals, and crawling creatures all have the Qi of life rooted within their bodies. With Shen as their governor, it controls movement and stillness; this is therefore called the “spirit mechanism.” By contrast, metals, jade, earth, and stone, when smelted or shaped, as well as the growth of plants, have the Qi of life rooted outside themselves. They take form by relying on external Qi and are sustained by it; this is therefore called the “Qi foundation.”

The “Discourse on the Five Modes of Governance” in the Plain Questions says: “That whose root lies within the body is called the spirit mechanism; when the spirit departs, its functions cease. That whose root lies outside is called the Qi foundation; when Qi ceases, transformation is cut off.” This is the principle being described. Thus, without the four functions of coming forth, returning, rising, and descending, the transformations of life and death sustained by the spirit mechanism and the Qi foundation would come to an end.

A textual editor adds that the Changes says, “What has its root in Heaven tends toward what is above; what has its root in Earth tends toward what is below.” The Rites of Zhou discusses things produced by Heaven and things produced by Earth, while its “Grand Director of the Masses” section discusses animals and plants. These refer to the spirit mechanism and the Qi foundation. The character rendered here as “qi” is pronounced “qi.”

Thus, without coming forth and returning, there can be no passage through birth, growth, maturity, aging, and death; without rising and descending, there can be no passage through birth, growth, transformation, gathering, and storage.

All life that comes from the east, west, south, or north relies on breathing, through coming forth and returning, to govern its transformations. All things that rely on external substances to maintain their forms receive the Qi of Yin-Yang rising and descending, and take it as the source of life. Without these principles, such life could not exist.

Therefore, everything that has form has the functions of rising and descending, and coming forth and returning. Anything that contains the Qi of life may be called a vessel in which life and transformation take place. These functions can be seen wherever one encounters things: anything with openings along its sides allows Qi to pass in and out; even solid forms have the Qi of Yin-Yang rising and descending within them. How can this be demonstrated? Observe walls, windows, and the sides of doorways: one can feel the current of air coming toward oneself and sense it striking the body…

Qi is the vital energy that moves in and out. When Yang Qi rises, water in a well turns cold; when Yin Qi rises, the water turns warm.

If you drop something into a well, or watch a leaf drift down from the air, its movement seems slow and unhurried. This is due to the resistance caused by Qi rising. Fill a hollow tube with water, pinch its opening shut, and turn it upside down: the water will not leak out, because without rising Qi, the water cannot descend. Pour water quickly into an empty bottle with a narrow neck, and it will not fill: the Qi inside cannot escape, so the water cannot enter. From this we can see that wherever there is rising, there is descending, and wherever there is descending, there must also be rising. Without going out, nothing can come in; without coming in, nothing can go out. All things move through cycles of entering and leaving, rising and descending. Nothing has ever existed that did not undergo change. Whether animate or inanimate, nothing can cease these movements and still endure. Thus every formed object undergoes rising and descending, entering and leaving.

A vessel is the sphere in which life and transformation take place. When the vessel disperses, its form breaks apart, and the processes of generation and transformation cease. The “vessel” spoken of here includes Heaven and Earth as well as the human body; “space” means the extent or bounds of a realm. The human body contains the organs and holds the spirit, corresponding to Heaven and Earth, and is therefore also called a “vessel.” Each person’s body is a smaller realm of generation and transformation, while the Great Void—the vast space of Heaven and Earth—is a larger one. These vessels of generation and transformation may be large or small, but none escapes dispersal. Each has limits to its formation and its end; some disperse sooner, others later. Thus all are subject to entering and leaving, rising and descending.

True life, even when it exists through a form that has temporarily taken shape, always involves these two movements: entering and leaving, rising and descending.

Transformations may be great or small, and their durations long or short. Nearby things are easy to see, while distant things are hard to see. The distant may seem boundless, while nearby things reveal their limits. Things differ in their distance, and the times at which they gather and disperse also vary. As a result, they may sometimes seem to conflict with one another, and perspectives often differ. When dispersal comes, however, both the distant and the nearby ultimately return to the same kind of change.

The value of these four movements lies in keeping them in their normal course.

The “four” are going out, coming in, rising, and descending. Only when all four are present does movement proceed normally. If there is going out without coming in, coming in without going out, rising without descending, or descending without rising, the Qi that sustains life is absent. Except in fetal breathing—a special breathing state in Daoist cultivation—or in those who have attained the Dao, people cannot hold their breath and stop the rising and descending of Qi in daily life while still sustaining life and its transformations. Therefore, going out and coming in, rising and descending, must be kept in their normal course.

When normal movement is disrupted, calamity follows. Going out and coming in, rising and descending, are the foundation of generation and transformation; none can be omitted.

If people follow this way of nourishing life, their spirit will leave the body, and the growth and transformation of life will gradually fade and cease. How could this not be a calamity?

That is why it is said, “Without a body, there are no afflictions.” This is what the saying means.

People delight in comfort and pleasure in beauty, while fearing hardship and worrying about misfortune. The body is assailed by wind, cold, heat, and dampness, while the mind is disturbed by hunger, satiety, and all manner of desires. As long as we have a body, there is no way to escape these burdens, and so people are constantly beset by afflictions in the world. If greed and desire are allowed to grow without limit, with no end to our appetites; if we depend on the powerful outwardly and are filled with falsehood inwardly, then our every move is bound fast as if by ropes, and even sitting still may bring disaster. How could we hope to escape such constraints?

Thus the body is the source of affliction. Laozi said, “The reason I have great afflictions is that I have a body. When I no longer have a body, what afflictions could I have?” This is what he meant. When the body and physical form dissolve completely into the Great Void—the vast, empty source—we can no longer know whether the Qi of life’s transformations exists and gathers, or ceases to exist and vanishes.

The Yellow Emperor asked, “Is there anything that neither comes into being nor undergoes transformation?”

He was asking whether a person can transcend the transformations of Yin-Yang, cease to undergo birth and change, and become an existence without beginning or end, naturally united with the Great Void.

Qibo replied, “What a complete question! Only a Perfected Person, one who has united with the Dao, can do this. The Perfected Person’s form appears and disappears beyond comprehension. They can move in and out between Heaven and Earth, nourishing life in accordance with the Dao and the utmost truth, inwardly and outwardly. They can shrink to enter a space without a gap, or expand beyond the realm of emptiness. Who else could do this without uniting with the Dao?”

The Yellow Emperor said, “Good.”