《黃帝內經素問補註釋文》Vol. 41

Supplementary Annotations to the Basic Questions of the Yellow Emperor’s Inner Canon, juan 41 (juan 6 in the current edition)

Commentary by Wang Bing, also known as Qixuanzi, Director of the Imperial Stables in the Tang dynasty. Collated and revised by Lin Yi and others, Academicians of the Guanglu Bureau and Supervisors of the Palace Library in the Song dynasty. Sun Zhao, Director of the Ministry of Works’ Agricultural Administration Office in the Song dynasty, later corrected further errors.

“Treatise on Changes in the Interaction of Qi” (The New Collation says: This chapter focuses on changes in the interaction of Qi—that is, changes in the movement of the Five Phases, including excess and deficiency, the transformations and governing commands of De, disasters and anomalies, counteraction and restoration, and the illnesses that result.)

The Yellow Emperor asked: “The Five Phases—Wood, Fire, Earth, Metal, and Water—take charge in succession, corresponding to the cycles of heavenly time. Yin and Yang revolve in turn, and cold and heat alternate. Upright and evil Qi clash; Qi within and without separate; the six channels, the body’s network of meridians, are unsettled; and the Five Qi shift out of balance. The Five Phases may be in excess or deficiency; one may prevail alone, or one may encroach upon another. I would like to understand the origins and patterns of all this, and the fixed names for these conditions. Can you explain them to me?”

“Cycles of heavenly time” refers to 365 and one-quarter days. “Prevailing alone” means that the force of the Five Phases governing a year is excessive; “encroaching” means that the Qi governing the year is deficient, allowing other Qi to take advantage of it and exert their influence. “Fixed names” refers to the ways the Five Phases carry out their transformations of Qi throughout the vast heavens and correspond to the human body, appearing as patterns of illness and as findings from diagnosis.

The New Collation says: The “Treatise on the Celestial Origin” states that the Five Phases succeed one another in governing, completing a cycle and then beginning again; it also says that each of the Five Qi completes its course within its corresponding cycle. The “Text on the Primordial Beginning and the Origin of Heaven” says that all things begin through this process, and that the movement of the Five Phases completes a cycle and comes to an end. These passages describe precisely what is meant by “the Five Phases take charge in succession, corresponding to the cycles of heavenly time.”

Qibo bowed twice and replied: “Your question is profound indeed! It reveals the truth, a teaching treasured by the Supreme Emperor and handed down by the former masters. Though my abilities are limited, I have heard its essential principles. These are not things I could grasp through innate cleverness alone; I learned them from the teachings passed down by our predecessors from ancient masters.”

The Yellow Emperor said: “I have heard that to meet someone fit to receive a teaching and withhold it is to lose the Dao; to transmit the Dao to someone unfit is to treat lightly and disclose Heaven’s bestowed treasure. My virtue is shallow, and I am truly unworthy to receive the utmost Dao. Yet my ministers fear that this teaching may not be passed on, and hope that you will preserve it for a long time and transmit it without end. I am responsible for this task and will follow your instruction. What should I do?”

The utmost Dao is not difficult because it is hard to transmit, nor because it is hard to know; the difficulty lies in putting it into practice. The sage pities the people and wishes them to share in long life, so he sets aside his status, seeks instruction humbly, and asks the Celestial Master to teach him. The Most High values De, so he places himself behind others and puts them first; the Dao is not readily transmitted to those who are unfit. The Yellow Emperor was compassionate and wished to extend his grace far and wide, spreading the Dao of universal care and honoring…

The Dao enables people to secure their lives and rescue the people. I therefore take charge of this matter and put the principles of the Dao into practice.

Qibo said, “Allow me to continue. The Upper Classic says: ‘Those who understand the Dao know the patterns of Heaven above, the geography of Earth below, and human affairs in between; only then can they endure.’ This is what it means.

“The Dao is vast and boundless, encompassing everything; it is also fine and subtle, permeating everything. Therefore, one must understand the patterns of Heaven, the geography of Earth, and human affairs.”

The New Collation says: The passage from “The Dao is…” to “understand everything” is identical to the wording in the Treatise on the Utmost Teachings.

The Yellow Emperor asked, “What does this mean?”

Qibo replied, “It means understanding where Qi moves and how it operates. To grasp the movements of the celestial patterns is to understand astronomy; to grasp the movements of Earth’s Qi is to understand geography; to understand the changes in the body’s Qi is to understand human affairs. Thus, in years when Qi operates in excess, its transformations appear early; in years when Qi operates insufficiently, they appear late. This is how changes in the climate correspond with the human body.

“The Three Yin and Three Yang govern Heaven and Earth, marking from above and below the principles by which Yin and Yang generate and transform. This is what it means to understand the positions of Heaven and Earth. The Five Phases (Wood, Fire, Earth, Metal, Water) operate between them, governing changes in the body’s Qi; hence the saying that one must understand human Qi. ‘Before Heaven’ and ‘after Heaven’ refer to seasonal changes governed by the Qi of generation and transformation: when Qi operates in excess, the changes of the year arrive early; when it operates insufficiently, they arrive late.”

The Yellow Emperor asked, “What happens when the Qi of the Five Phases operates in excess?”

An excess of the Five Phases means that the annual Qi of a given year is abundant. The New Collation says: The specific changes that occur when the Five Phases are in excess are described in the Treatise on the Five Constant Administrations.

Qibo said, “When Wood operates in excess, wind Qi prevails and disturbs Earth, associated with the Spleen. When Wood Qi is abundant, Earth Qi is suppressed.

“People may suffer from indigestion, diarrhea, reduced appetite, heaviness of the body, vexation, intestinal rumbling, and abdominal distension. The corresponding celestial sign is Jupiter, the Wood planet. The commentators explain that when Wood Qi is excessive, Jupiter appears bright. If it moves irregularly and intrudes into regions governed by other stars, this portends an omen of calamity.

“The passage of undigested food, called ‘sunxie,’ is a form of diarrhea. When Spleen Qi is weak, appetite decreases and the body feels heavy; vexation, intestinal rumbling, and abdominal distension may also occur. The New Collation points out that the Treatise on the Methods of the Zang Organs by Season likewise says that Spleen deficiency causes abdominal distension, intestinal rumbling, sunxie, and undigested food.

“In severe cases, the spirit may become disoriented, the person may become easily angered, and dizziness or vertigo may occur; diseases affecting the crown of the head may also arise.”

The commentators explain that when Wood Qi becomes extremely excessive, it is checked by Metal Qi and consequently harms itself in return. The New Collation also points out that the Treatise on the Jade Mechanism and True Zang says that an excessive Liver pulse makes a person easily angered and disoriented, causes dizziness and vertigo, and leads to diseases affecting the crown of the head. This shows that these symptoms may occur not only when Wood Qi is excessive and checked by Metal Qi; excessive Liver Qi itself may also bring them about.

When the generative influence of Wood Qi cannot function normally, the vital energy takes command on its own. Clouds and flying insects then become restless, and plants and trees cannot settle; in severe cases, they shake, lose their leaves, and wither. People may suffer pain in the flanks and ribs and vomiting. If the Chongyang pulse—the pulsation on the top of the foot associated with the Stomach channel of Foot Yangming—is cut off, death follows and there is no remedy. The celestial counterpart is the star Tai Bai (Venus).

This is a Yang year, when Wood Qi is excessive and Earth Qi is suppressed. As a result, Wood Qi cannot issue its commands to all things. Here, “vital energy” refers to Wood Qi. When Wood Qi is excessive, it rules on its own and drives the growth and transformation of all things. The wind does not follow its normal course; it oversteps its bounds and moves recklessly. Clouds and other things in the sky are swept about, and plants and trees are unsettled. If this disturbance continues, Metal Qi will come to prevail over it; in severe cases, plants and trees therefore shake and shed their leaves. Pain in the flanks and ribs occurs because Wood Qi overwhelms and encroaches upon Earth Qi. The Chongyang pulse belongs to the Stomach; when Wood Qi is strong and Earth Qi is cut off, death follows. When Metal Qi turns back and prevails, Tai Bai moves in retrograde and halts at its assigned constellation, foretelling danger. When calamity strikes, it harms the East. In the body, it first injures the Spleen and then damages the Liver. The Book of Documents says, “Self-satisfaction brings loss.” This is the kind of situation it describes.

Editorial note from the New Collation: On close examination, the discussion of the transformations of Qi in years of excess gives three examples involving celestial signs. For Wood and Earth cycles, it first names the star that governs that year, then the star that overcomes the cycle. For Fire and Metal cycles, it first names Ying Huo and Tai Bai, then the star that overcomes the cycle, and afterward mentions Ying Huo and Tai Bai again. For the Water cycle, it first names Chen Xing, then Zhen Xing, and afterward Chen Xing again, along with the star that overcomes the cycle.

In a year when Fire movement is excessive, the heat spreads widely, and the Metal of the Lung is harmed by this pathogenic influence.

When Fire Qi does not follow its normal course, it injures the Metal of the Lung; when it follows its course, its commands are harmonious.

The people may suffer from malaria, shortness of breath, coughing and wheezing, vomiting blood or passing blood in the stool, watery diarrhea, dryness of the throat, deafness, and heat in the chest, shoulders, and back. The celestial counterpart is Ying Huo (Mars).

“Shortness of breath” means that the breath is insufficient and breathing feels inadequate. “Passing blood in the stool” means that the diarrhea contains blood. “Blood overflowing” means blood flowing outward from the body’s seven orifices. “Watery diarrhea” means stools that are liquid. “Heat in the chest” means heat within the chest and heart region. The back corresponds to the chest, and the shoulders lie beside the back, so heat occurs in the chest and heart region, the shoulders, and the back. When Fire Qi is excessive, Ying Huo shines with an unusual brilliance and moves in retrograde, casting its light over the celestial region associated with its assigned constellation and foretelling calamity.

Editorial note from the New Collation: On close examination, when Fire Qi is exuberant and overcomes Metal Qi, Cold and heat contend, and malaria results. The Treatise on the Seasonal Method of the Zang Qi says that Lung illness causes coughing and wheezing. When Lung Qi is weak, the breath is short and cannot be sustained; deafness and dryness of the throat may also occur.

In severe cases, there may be pain in the chest, distension and pain in both flanks, and pain in the chest, back, and between the shoulder blades…

Pain along the inner side of the arms.

The Supplementary Correction cites “Treatise on the Method of Storing Qi and Responding to the Seasons”: when the heart is diseased, symptoms include pain in the chest, fullness and distention in the ribs, pain below the ribs, and pain in the chest, back, between the shoulder blades, and along the inner sides of both arms.

When the body is feverish and the joints ache, with pain that spreads and does not stop, this is because Fire Qi has lost its restraint and flares unchecked, damaging Metal Qi and Water Qi. Water Qi then retaliates, so Fire Qi itself also becomes diseased.

The Supplementary Correction cites “Treatise on the True Vessels of the Jade Pivot”: when the heart pulse is excessive, the body becomes feverish and the skin hurts, with pain that spreads and does not stop. The wording “bone pain” here is erroneous.

When the Qi of contraction cannot circulate and the Qi of growth is dominant on its own, rain, frost, and cold occur. On close examination, the word “rain” here should read “ice.” This corresponds to Chenxing, the Water Planet.

Metal Qi withdraws, while Fire Qi alone grows strong. Water Qi then checks Fire Qi, bringing rain, hail, and frost, which freeze and damage all things. Water Qi’s restraint of Fire Qi also has an astronomical counterpart: Chenxing moves in retrograde and presses against other celestial bodies, bringing cold disasters. Chenxing normally travels within thirty degrees ahead of or behind the Sun; when disaster arises, it moves into the southern sky. In the human body, this first injures the lungs, then turns back to injure the heart. The Supplementary Correction cites “Treatise on the Five Regular Administrations and Governance”: the original phrase “rain, frost, and cold” should read “rain, ice, frost, and hail.”

If the annual influence is governed from above by the Fire of Lesser Yin or Lesser Yang, flames blaze fiercely, springs and wells dry up, and plants wither and scorch. The Supplementary Correction cites “Treatise on the Five Regular Administrations and Governance”: in the Era of Blazing Radiance, when Fire Qi prevails, Fire Qi is above and the Qi of contraction comes afterward. “Treatise on the Six Original Periods and Cycles” also says that in the Wuzi and Wuwu years, the Great Fire phase of the annual movement is governed from above by Lesser Yin; in the Wuyin and Wushen years, the Great Fire phase is governed from above by Lesser Yang. “Governed from above” means that the annual movement and the Qi governing the heavens coincide. Whether the influence is excessive or insufficient, this is called a “Heavenly Talisman” year.

The illness may instead present as incoherent speech, manic agitation and reckless behavior, coughing, labored breathing, and noisy respiration. In severe cases, the person may vomit blood or pass blood in the stool, with bleeding that does not stop. If the Taiyuan pulse, the lung pulse, is severed, death is difficult to avert. This corresponds to Yinghuo, the Fire Planet.

This passage refers to the Wuzi, Wuwu, Wuyin, and Wushen years. In the first two, Lesser Yin governs the heavens; in the latter two, Lesser Yang does. All are Heavenly Talisman years. Taiyuan is the lung pulse. When Fire prevails and Metal declines, the lung pulse is severed, creating a risk of death. The Fire phase of the annual movement is already excessive, and Fire also governs the heavens; when these two Fire influences combine, the symptoms described above arise. If Yinghuo moves in retrograde and approaches a lunar lodge, that too is an ominous sign. The Supplementary Correction adds that when the Taiyang influence appears above in the Wuchen and Wuxu years, this is called “Heavenly Punishment in the Annual Movement.” Fire should then be strong, but cannot become so, and its transformation is therefore halved; for this reason, it counts as neither excessive nor insufficient.

When Earth is excessive in the annual movement, rain increases and Dampness prevails, while Kidney Water is harmed by pernicious influence.

When Earth fails to function normally, these conditions arise.

A person may suffer abdominal pain, cold hands and feet, low spirits, and a heavy, oppressed feeling in the body. In the heavens, this corresponds to the Planet of Stabilization (Saturn).

“Abdominal pain” refers to pain in both the upper and lower abdomen. “Cold reversal” means that the feet become cold. “Low spirits” suggests an inward sense of worry. Earth Qi restrains Water Qi, and the celestial signs respond accordingly. When the Planet of Stabilization moves retrograde and intrudes upon the constellation associated with it, calamities and anomalies follow.

The Newly Collated Text says: “Consulting the Treatise on the Qi of the Zang Viscera and the Seasons, it records that kidney illness makes the body feel heavy. When kidney Qi is weak, a person may have pain in the upper and lower abdomen, cold hands and feet, and low spirits.”

In severe cases, the muscles waste away, the feet become weak and limp and cannot flex, walking is often accompanied by spasms, and the soles of the feet hurt. Other symptoms include abdominal fullness after drinking water, reduced appetite, and inability to move the limbs.

The Spleen governs the muscles and corresponds outwardly to the limbs. Its channel also begins at the tip of the middle toe, runs obliquely along the inner side of the metatarsal bone, then emerges and connects with the top of the foot. This is why these symptoms occur.

The Newly Collated Text says: “Consulting the Treatise on the Qi of the Zang Viscera and the Seasons, it records that Spleen illness makes the body feel heavy and a person become easily hungry; the muscles waste away, the feet become weak and limp and cannot flex, walking is often accompanied by spasms, and the soles of the feet hurt.” The Treatise on the Jade Mechanism and True Zang also says that when Spleen Qi is excessive, a person’s limbs cannot move.

On the phrase “transformation arises when the season is in its proper place,” the Newly Collated Text explains: “Of the five forms of Qi transformation, only this one is said to ‘arise when the season is in its proper place.’ This gives one example from which the other four forms of Qi can be inferred. It is also because it is difficult to determine when Earth Qi is in season that this point is explicitly stated here.”

The Qi of the zang-fu organs lies concealed, while the Qi of transformation alone is active. Springs gush forth and rivers overflow; fish even appear in dried-up lakes. Winds and rain rage, the earth collapses, and fish appear on land. A person develops abdominal distension, diarrhea, and intestinal rumbling, with repeated bouts of diarrhea. If the illness becomes severe enough that the Taixi pulse—the pulse point of the Kidney channel of Foot Shaoyin—fails, the person will die, and the condition cannot be treated. In the heavens, this corresponds to the Planet of Growth (Jupiter).

This refers to a Jia year. “In its proper place” means the last month of each season. “Concealed” refers to Water Qi, and “transformation” to Earth Qi. Earth Qi transforms in excess, so the Qi of the Water organ lies concealed, and Earth Qi alone governs the transformation of the Qi of all things. Earth Qi restrains Wood Qi, while Wood Qi in turn intensifies changes in the weather, bringing violent winds and rain. Springs gush forth and channels overflow; dried-up lakes fill with water. Dampness has become abundant, and the wind further strengthens its force, causing the earth to collapse. “The earth collapses” refers to walls falling, riverbanks caving in, and landslides. Rivers flood and springs gush forth; dried-up lakes refill, and fish thrive, so they appear on land. Taixi is where the Kidney pulse is found. Earth Qi is excessive and Water Qi is depleted, so death follows. Wood Qi restrains Earth Qi; when the celestial signs move retrograde and approach their corresponding constellation, this is especially cause for concern.

The Newly Collated Text says: “Consulting the Treatise on the Qi of the Zang Viscera and the Seasons, it records that weak Spleen Qi causes abdominal distension, intestinal rumbling, undigested food to pass in the stool, and an inability to digest food.”

In years when the Metal phase is excessive, dry Qi prevails and harms Liver Wood. This happens because Metal Qi is too strong and suppresses Wood Qi.

A person may experience pain below both sides of the ribs and in the lower abdomen, redness and pain in the eyes, sores at the corners of the eyes, and loss of hearing. “Both flanks” refers to the area below the breasts on either side, beneath the ribs. The “lower abdomen” refers to the area below the navel on both sides, inside the hipbones. “Red eyes” means that the whites of the eyes turn red; “pain” refers to pain in the eye sockets. The “corners of the eyes” are where the eyelids and eyelashes meet.

When the killing Qi grows more violent, the body feels heavy and oppressed. The chest hurts, with pain extending to the back; both flanks feel distended and painful, and the pain may reach the lower abdomen. This pattern corresponds to Tai Bai, the planet Venus.

Metal Qi has already become excessive, and its killing Qi grows stronger still. Wood Qi is therefore suppressed within the body, bringing on illness. The strength of Metal Qi also has a celestial counterpart: Tai Bai shines brightly and moves into the region of the stars associated with the Heart, which may bring disaster.

The New Collation says: The Treatise on the Zang Qi and the Seasons records that Liver disease causes pain below both flanks that extends to the lower abdomen. When Liver Qi is weak, the eyes grow dim and cannot see clearly, and the ears cannot hear. The Treatise on the True Zang Organs in the Jade Mechanism records that insufficiency of the Liver pulse causes chest pain extending to the back, with distension in both flanks and the sides of the torso.

When the illness is severe, there may be panting, coughing, rebellious Qi, and pain in the shoulders and back. The buttocks, perineum, thighs, knees, outer thighs, calves, shins, and feet may also be affected. This pattern corresponds to Ying Huo, the planet Mars.

These are disorders that arise when Fire Qi retaliates against Metal Qi. The celestial sign appears in Ying Huo: if Mars moves in retrograde and remains in the region associated with the corresponding constellation, there is cause for concern. The New Collation says: The Treatise on the Zang Qi and the Seasons records that Lung disease brings panting, coughing, rebellious Qi, pain in the shoulders and back, and sweating. The buttocks, perineum, thighs, knees, outer thighs, calves, shins, and feet may also hurt.

When the contracting Qi is violent, the Qi of growth is suppressed; plants shrink, and their branches and leaves dry up and fall. In the human body, too, sudden, intense pain may arise, and pain in the sides of the torso and flanks can make it impossible to turn over. The New Collation points out that the passage does not specify the location of the pain, but according to the Great Treatise on the Essential Truth, it should be sudden, severe pain in the Heart and flanks, so intense that the person cannot turn over.

Coughing and rebellious Qi may become severe, even causing the person to spit blood. If the Taichong pulse, an important pulse point of the Liver, is cut off, death follows and there is no remedy. This pattern corresponds to Tai Bai. The passage refers here to a Geng year: Metal Qi is excessively forceful, injuring Liver Wood. Before Fire Qi can counter Metal Qi, the illness develops in this way. “Contracting” refers to branches and leaves that have already grown, shrinking and clinging to the trunk. Taichong is where the Liver pulse is found. Metal Qi overcomes Wood Qi, and Wood Qi is exhausted, so death follows. When these signs appear, if Tai Bai is also moving in retrograde and remains in the corresponding constellation, the illness is extremely grave.

According to the examination, in the Gengzi, Gengwu, Gengyin, and Gengshen years, the Qi of Lesser Yin or Lesser Yang governs Heaven during the first half of the year, directing the climate changes of that period.

When the Qi governing Heaven clashes with the year’s cycle of the Five Phases, this is called “Heavenly Punishment.” In such a year, the influence of the Metal cycle is weakened by half. Metal should therefore flourish, but cannot; this is classified as neither excess nor deficiency.

When the Water cycle is in excess, Cold Qi prevails and harms Heart Fire. This happens when Water Qi departs from its normal course and becomes fierce and powerful.

People may develop fever, inner agitation, restlessness, palpitations (an unsettled heartbeat), cold extremities, chills throughout the body, confused and incoherent speech, and heart pain. When Cold Qi arrives early, the corresponding celestial sign is a bright Chen star (Mercury).

“Palpitations” means an unsettled heartbeat; “delirium” means mental confusion and incoherent speech; and “delusion” refers to false perceptions of sight and hearing. When Water Qi is strong, the Chen star appears bright. If it is also seen entering a constellation associated with calamity, disaster will follow.

The New Corrected Edition says: “The term ‘Yin reversal’ appears later because when the Metal cycle is deficient and then recovers, Yin reversal occurs. In severe cases, the abdomen becomes distended, the lower legs swell, and there is panting and coughing, sweating during sleep, and aversion to wind.”

The New Corrected Edition also cites the Treatise on the Qi of the Organs and the Seasons, which says that Kidney illness may cause abdominal distension, swollen shins, panting and coughing, heaviness in the body, sweating during sleep, and aversion to wind.

Consider the earlier passage: in discussing excess in the Five Phases cycles, it says of the Wood cycle, “Transformative Qi does not operate, and generative Qi governs alone”; of the Fire cycle, “Converging Qi does not operate, and growing Qi shines alone”; of the Earth cycle, “Concealing Qi lies hidden, and growing Qi governs alone”; and of the Metal cycle, “Converging Qi is severe, and generative Qi declines.” For the Water cycle, one would expect it to say, “Concealing Qi flourishes, and growing Qi loses its dominance.” Instead, the text says, “Growing Qi perishes alone”; some words may have been omitted here.

Heavy rain falls, and dust and mist spread through the air, darkening it. The corresponding celestial sign is a bright Zhen star (Saturn).

When Water Qi remains strong, it is checked by Earth Qi, producing the signs described above. The spread of dust and mist shows that Earth Qi is flourishing. The Kidney channel ascends from the sole of the foot into the abdomen, passes through the Kidney region and across the Liver and diaphragm, enters the Lungs, and runs along the throat; hence these symptoms arise. The Kidneys belong to Yin, so a person tends to sweat during sleep and to fear wind. Sweating while lying down is a sign of this kind of illness. Strong Earth Qi can suppress powerful Water Qi, so the brightness of the Zhen star is the corresponding celestial sign.

When the Qi of Great Yin Damp Earth governs a year in which Great Yang Cold Water governs Heaven, rain, ice, snow, and frost fall out of season, and Dampness alters the growth and transformation of things.

The New Corrected Edition says that the Treatise on the Great Discussion of the Five Normal Cycles records: “In the era of overflowing flow, it corresponds above to the Feather star, while growing Qi cannot bring forth transformation.” The Treatise on the Great Discussion of the Six Cycles also says that the Bingchen and Bingxu years have a Great Feather cycle, with Great Yang above. “Above” means that, whether the year’s cycle is in excess or deficient, it is called a “Heavenly Tally.”

At this time, illness may present as abdominal fullness and distension, rumbling intestines, loose stools and diarrhea, and undigested food.

The New Corrected Edition cites the Treatise on the Qi of the Organs and the Seasons: “When Spleen Qi is weak, there is abdominal fullness, rumbling intestines, and diarrhea in which whole grains remain undigested; food and drink cannot be digested either.”

When people become thirsty and develop such symptoms as confusion and clouded consciousness, the pulse at the spirit gate (Shenmen) has already ceased. Death is then inevitable, and they cannot be saved. At this time, the celestial signs correspond to Yinghuo (Mars) and Chenxing (Mercury).

In Bing years such as Bingchen and Bingxu, the Sun’s Qi governs above. This is called a “year of the Celestial Tally” (a year in which the annual cycle’s governing influence matches the Qi that governs above). Cold becomes excessive, so rain freezes into ice and snow; when rain freezes, hail forms. Frost arrives out of season, showing that the cold is abnormal. Earth Qi in turn restrains Water Qi, bringing prolonged rain. Dampness penetrates deeply into the body, and all things are consequently altered by dampness.

The spirit gate refers to the pulse of the heart. When Water Qi becomes excessive, Fire Qi is cut off, and death follows. When Water Qi is strong and Fire Qi weak, Yinghuo dims while Chenxing appears bright and clear. If, in addition, the stars move in reverse or linger in their assigned lodges, this foretells danger and death.

The New Commentary says: A close examination of the five transformations when the Five Phases are excessive shows that only Fire and Water are specifically described as “approaching above”: Fire Qi approaches Fire, or Water Qi approaches Water. These are called Celestial Tally years. Fire approaching Water is adverse; Water approaching Wood is favorable; Fire approaching Earth is favorable; Water as the annual cycle’s influence approaching Earth means that the annual influence overcomes the celestial influence; and Fire approaching Metal is a celestial punishment. Water as the annual influence approaching Metal is adverse. The other cases are not described one by one. Here, Yinghuo and Chenxing are mentioned only as examples; the rest can be inferred in the same way.

The Yellow Emperor said, “Good. What about years when the annual influence is insufficient?”

“Insufficient” means that the Qi of the annual influence is weak. The New Commentary says: The five transformations when the Five Phases are insufficient are discussed in detail in the Treatise on the Five Constant Administrations.

Qibo said, “That is a comprehensive question! When Wood’s annual influence is insufficient, Dryness becomes dominant. The clear, cold Qi arrives at its appointed time, with a slight chill added. This is called Dryness, which is the Qi of Metal. The Qi of growth fails to respond at the proper time, so plants and trees are slow to flourish.”

In other words, when plants and trees flourish later than their proper season, this is called “failing to respond.”

When the Qi of killing and decline becomes excessive, hard trees have dry, stiff branches that remain attached and do not fall. Softer plants wither and curl, yet retain their green color. A year like this corresponds to Taibai (Venus).

The world is bleak and cold, and even in daylight the sky often looks dim and hazy: it seems neither truly rainy nor truly clear. People feel melancholy, and the atmosphere is stagnant and constricted. This is what it means for the Qi of killing and decline to become excessive. “Hard” means stiff; “remaining attached” means that the branches have dried and hardened but still cling to the tree instead of falling; “soft” means pliant; and “green” refers to the color. The leaves of tender plants remain green, but have already dried and curled. With Wood Qi insufficient, Metal Qi takes advantage of its weakness, so Taibai shines brightly in the sky.

People may suffer from cold in the middle burner, pain in the ribs and lower abdomen, intestinal rumbling, and loose stools or diarrhea. Cold rain also falls frequently. A year like this corresponds to Taibai.

The New Commentary says: According to the five transformations when the Five Phases are insufficient, the stars identified in the various entries on illnesses among the people refer to the star of the annual influence losing its brilliance, while the star representing the phase being overcome approaches its assigned lodge as an omen of disaster. The original text breaks off here.

The scripture mentions only “fearing the stars” and does not mention “the stars in their courses.” This is an omission in the text. The passage should be supplemented as follows: “Above, it corresponds to the stars Tai Bai and Sui; the grain it governs is blue-green.”

When Metal Qi presses upon Wood Qi, it can cause illness in the liver. Those affected by this Qi may experience rumbling in the intestines, loose stools, and diarrhea, but usually have no pain in the flanks or lower abdomen. Mild cases are easily cured, while severe ones may linger. The symptoms also stop on their own when summer weather arrives, but may recur in autumn. The phrase “cool rain arrives at its appointed time” means that cool rain falls in season. Metal Qi and Earth Qi transform together, so coolness and rain arrive together; when Fire Qi returns to counteract them, summer rainfall decreases.

Metal Qi overcomes Wood Qi, and Tai Bai—the star associated with Metal Qi—is in its proper position. Therefore, calamities occur in the star mansions and regions corresponding to it. If Metal Qi remains dominant throughout the year and Fire Qi does not return to counteract it, blue-green grain cannot ripen.

The New Corrected Edition says: A close reading of “the middle is clear, with pain in the flanks and lower abdomen” shows that these are signs of Metal Qi pressing upon Wood and causing liver illness. Intestinal rumbling and loose stools, however, are symptoms of spleen illness. Perhaps Wood Qi has weakened, so Spleen Earth is no longer restrained by Wood Qi and no longer fears it, but instead is troubled by pathogenic Qi.

“Above, Yangming governs; the Qi of growth loses control. Plants and trees flourish again, but the Qi of transformation becomes urgent. Above, this corresponds to Tai Bai and Zhen; what it governs, the blue-green, declines early.” This describes the time when the dry Metal Qi of Yangming is in command. The generative Qi of Wood loses its leading role. Plants and trees sprout again, but their growth and maturation proceed more quickly. The corresponding stars are Tai Bai and Zhen—the latter being Saturn—and blue-green grains decline early.

This occurs in Ding years, such as Ding-Mao and Ding-You. Yangming Qi governs above, and such years are called “years of Heavenly Punishment.” Metal Qi flourishes in accordance with Heaven’s timing and suppresses Wood Qi, causing the generative Qi of Wood to lose its leading role. Since Wood Qi loses control, trees flower late. Metal Qi also restrains Wood Qi, so plants and trees do not begin to flourish and bear fruit until summer and autumn, when they eventually mature. Because the Qi of transformation and generation moves urgently, fruit forms late but ripens quickly.

When Metal Qi overcomes Wood, the celestial signs correspond: Tai Bai shines brightly and powerfully. With Wood Qi diminished, Earth Qi is less restrained. As Wood weakens and Metal grows strong, the celestial signs reflect this as well, and Zhen and Tai Bai appear lustrous and bright. The early withering of blue-green plants and trees likewise results from diminished Wood Qi being overcome by Metal Qi.

The New Corrected Edition adds: In examining cases of insufficiency among the Five Phases, the scripture records only several especially prominent configurations: Wood’s movement is insufficient while dry Metal of Yangming is above; Earth’s movement is insufficient while Wood of Jueyin is above; and Water’s movement is insufficient while damp Earth of Taiyin is above. It does not record Wood’s movement being insufficient with Jueyin above, Earth’s movement being insufficient with Taiyin above, or Metal’s movement being insufficient with Yangming above. The scripture’s intent is to record the most prominent cases for each. Thus, in its discussion of excess among the Five Phases, it mentions only Fire’s movement encountering Fire Qi in command and Water’s movement encountering Water Qi in command. In its discussion of insufficiency, it mentions only Wood’s movement encountering Metal Qi in command, Earth’s movement encountering Wood Qi in command, and Water’s movement encountering Earth Qi in command. It therefore does not list Jueyin with Wood, Taiyin with Earth, or Yangming with Metal.

Fire’s qi retaliates (within the Five Phases, Fire turns back and restrains Metal). Heat spreads like flame, and moist qualities turn dry. Tender, fragile plants are scorched and wither: their parts above ground die, while their roots sprout again.

Once the plants grow back, their flowering and fruiting times become synchronized. Common illnesses include alternating chills and fever, as well as skin conditions such as sores, rashes, boils, and acne. In the heavens, this corresponds to Yinghuo (Mars) and Taibai (Venus). The corresponding grain is a white, firm variety.

When Fire’s qi retaliates against Metal’s qi, the summer brings intense heat, and the moist qualities of all things temporarily turn dry. Fire scorches plants. Weak, tender plants and trailing vines often die back above ground but regrow from their roots. Grasses with a pungent, hot nature do not grow back once they have withered. Mild heat kills fewer plants; intense heat kills more. After Fire’s qi has mounted its retaliation, Earth’s qi arrives from time to time, bringing coolness and rain. Plants with sour, bitter, sweet, or salty flavors and a cool nature then grow back. New flowers and the fruits that formed earlier are both affected by the changing climate and gradually ripen.

When Fire’s qi retaliates against Metal’s qi, Taibai’s light grows dim, while Yinghuo appears especially bright. If these changes correspond to the stars under their respective influence, they may portend calamity. Because Fire’s qi repeatedly restrains Metal’s qi, the grains may send up ears and flower but fail to bear fruit.

White Dew falls early, and the qi of harshness and contraction begins to spread. Cold rain damages the crops, while pests consume the sweet, yellow crops, so Earth, associated with the Spleen, is invaded by pernicious qi. Red Fire’s qi takes effect late, and the qi of the Heart also flourishes late. The Heart’s qi overcomes the Lung’s qi, suppressing the white Metal qi associated with the Lung. Metal’s qi retreats, and the grains fail to ripen. People are prone to coughing, nasal congestion, and a runny nose. In the heavens, this corresponds to Yinghuo and Taibai.

When Yangming (the qi belonging to Metal) governs, Metal’s qi acts on its own, so White Dew falls early and cold qi grows strong. Taiyang (the qi belonging to Water) occupies the position governed by Earth. Cold and dampness combine, and cold rain damages the crops. Before the crops have fully formed their grains, Metal’s qi begins to attack Wood’s qi. Metal’s child qi is lodged within its mother qi, Earth, giving rise to signs of pest infestation. Thus, insects bore into the sweet, yellow crops.

Cool qi gains the upper hand first, and heat arrives later to retaliate. Fire’s qi then retaliates and gains the upper hand, so the red Fire qi emerges late. The phrase “redness transforms late” means that plants with red flowers and red fruit flower and fruit later than usual, and then flourish again. In the human body’s Five Viscera, the Heart’s qi flourishes later and overcomes the Lung’s qi. The Heart belongs to Fire; Fire overcomes Metal, so the white Metal qi associated with the Lung retreats. The grain governed by Metal’s qi is rice. “Rhinorrhea” refers to fluid flowing from the nose. As Fire’s qi restrains Metal’s qi, the celestial signs change accordingly: Taibai’s light grows dim, while Yinghuo grows brighter.

If Fire’s fortune is weak in a given year, cold qi will prevail. The season’s mandate for growth cannot be carried out, and all things fail to flourish and spread outward; instead, they contract and stagnate. When cold and desolation become too strong, Yang cannot bring forth life, and the flourishing, beautiful state of growth is damaged. In the heavens, this corresponds to Chenxing (Mercury). Fire’s qi is weak, and Water’s qi overcomes it, so cold qi prevails. The mandate for growth cannot be carried out, and the forms of all things…

When Fire is weak and Water-Qi is strong, the celestial sign is Mercury shining more brightly.

People are prone to pain in the chest, distension and fullness in the flanks, and pain on both sides of the ribs. The chest, back, the area between the shoulder blades, and the inner sides of both arms may also hurt.

The “Newly Revised Commentary” says: On closer examination, these symptoms are the same as those that occur when Fire-Qi is excessive. See the relevant passage in “Treatise on the Qi of the Organs and the Seasons.”

There may also be dizziness and clouded awareness, confusion, heart pain, and sudden loss of voice. The chest and abdomen may swell, with pain below the ribs that extends into the lower back.

The “Newly Revised Commentary” says: The “Treatise on the Qi of the Organs and the Seasons” states, “When Heart-Qi is weak, the chest and abdomen swell, and pain below the ribs extends into the lower back.”

In severe cases, the body bends and cannot straighten; the hips and thighs hurt as though they had come apart. Celestially, this corresponds to Mars and Mercury. The grain suited to this year is red grain.

This refers to a Gui year. The symptoms are related to the course of the meridians: when Fire-Qi cannot circulate, Cold-Qi congeals and obstructs it, making the hips and thighs hurt as though they had come apart, and leaving the body unable to straighten after bending. Water-Qi overcomes Fire-Qi, so Mars appears dim and the red grains fail. If Mercury passes through the stars and celestial regions corresponding to this year, it brings calamity.

When the climate shifts, dust fills the air and the sky grows gloomy; heavy rain then follows, and black Water-Qi is suppressed. People may develop loose stools like duck droppings, abdominal distension, difficulty swallowing food, coldness in the abdomen, intestinal rumbling, diarrhea, abdominal pain, sudden spasms, and weakness and numbness in the limbs, with the feet unable to support the body. Celestially, this corresponds to Saturn and Mercury; black grains fail.

Dust in the air and increased cloud and rain are signs of Earth-Qi at work. When Earth-Qi becomes excessive again, the Cold-Qi that follows will necessarily carry Dampness. Dampness entering the body readily causes abdominal disorders and heaviness, which accounts for the symptoms described above. “Black Qi” refers to Water-Qi, and “humiliated” means suppressed. “Wu” refers to a duck. When Earth-Qi in turn restrains Water-Qi, if Saturn shines brightly and lustrously and passes through the corresponding stars and celestial regions, people will suffer illness and calamity. “Wu” is pronounced mu.

In years when Earth-Qi is insufficient, Wind-Qi becomes prevalent and Earth-Qi cannot carry out its normal transformative work. Plants may grow thickly, but the wind tosses them violently; in the end they produce only stems and leaves, without fruit or grain. Celestially, this corresponds to Jupiter.

This happens because Wood-Qi has lost its restraint and acts unchecked. When Wood-Qi alone is excessive, Earth-Qi cannot carry out its normal transformative work, and the growing force of plants becomes overactive, making their branches and leaves lush and turbulent. When Earth-Qi is weak, fruit and grain cannot ripen. “Without fruit” means that the grains are shriveled and poor in quality. Earth-Qi is deficient, and Wood-Qi takes advantage of this to restrain it; for this reason, Jupiter appears bright and lustrous.

People may suffer diarrhea with undigested food, cholera, heaviness of the body, and abdominal pain. Their sinews and bones may hurt, their muscles may twitch and ache, and they may become irritable. The Qi of the organs and bowels moves irregularly, and hibernating creatures emerge early. People are prone to cold abdominal disorders. Celestially, this corresponds to Jupiter and Saturn. The grain suited to this year is yellow grain.

This refers to a Ji year. Pernicious Wind enters the Stomach, causing the symptoms described above.

Water and Metal Qi act together, so the energy of storage grows strong. All things begin to lie dormant, and hibernating insects attach themselves to Yang Qi earlier than usual. People are therefore prone to illnesses such as internal cold. The sinews and bones tremble, then stop once they return to normal. If Earth Qi is suppressed and cannot unfold, and the year star (Jupiter) reaches the corresponding position among the lunar lodges, calamities and anomalies will occur that year.

The New Corrected Edition says: The text here reads “the sinews and bones tremble and recover.” Although Wang Bing commented on it, its meaning remains difficult to understand. The Treatise on the Utmost Truth reads “the sinews and bones tremble together,” so the “recover” here may be a mistaken writing of “together.”

When Wood Qi recovers and in turn overcomes Metal Qi, prized trees wither and shed their leaves. People suddenly feel pain in the chest and flanks; the pain pulls downward to the lower abdomen, and they often sigh. Insects damage sweet-tasting, yellow grains. When Metal Qi invades Earth, the Spleen is affected, and the harvest of yellow grains declines. People lose their appetite and cannot taste their food; blue-green grains are also harmed.

Metal Qi in turn overcomes Wood Qi, so trees wither and shed their leaves. When Metal Qi enters the Spleen, which belongs to Earth, it is like a mother being harmed, with the child suffering as well. Insects damage sweet-tasting, yellow grains because Metal Qi enters Earth and affects the Spleen. Metal Qi grows greatly dominant, contends with Earth Qi, and retaliates; as a result, yellow grains fail to bear seed and the crops struggle to ripen.

In the heavens, this year corresponds to the White Planet (Venus) and the Year Star (Jupiter). The White Planet shines brightly, while the Year Star appears dim. The New Corrected Edition points out that the original scripture seems to omit the six characters meaning “above, it corresponds to the White Planet and the Year Star” at this point.

When the Qi of Jueyin Wind-Wood governs above, flowing water does not freeze, hibernating insects emerge and become active, and the energy of storage no longer takes effect. White Qi (Metal Qi) does not return to act, so the celestial signs correspond to the Year Star, and the people enjoy peace and good health.

In years with the sexagenary designations jisi and jihai, Jueyin Qi governs above. Shaoyang Qi is in charge below, governing the Qi beneath the earth. Fire Qi therefore rules underground, causing hibernating insects to emerge and flowing water to remain unfrozen. Metal Qi cannot return to act, so the celestial signs of the Year Star remain normal, and the people are healthy and free from illness.

The New Corrected Edition says: When Wood Qi is insufficient and Yangming Metal governs above, or when Water Qi is insufficient and Taiyin Damp-Earth governs above, the original text first mentions “returning to act,” then describes the signs of “governing above.” Here, too, it first mentions “returning to act” and then gives the signs of “governing above.” This is probably because the phrase “White Qi does not return to act” might easily be mistaken to mean that Metal Qi still retaliates that year.

If Metal Qi is deficient that year, blazing Fire spreads unchecked. The Qi of generation begins to take effect, the Qi of growth gains sole dominance, and all things flourish; at the same time, the Qi of scorching heat also moves through the world. In the heavens, this corresponds to the Fire Planet (Mars).

Fire Qi does not follow its proper course but instead invades Metal Qi and damages it. As blazing Fire spreads, it brings the great heat of summer; the Qi of generation then stirs, and all things flourish. When the Qi of scorching heat arrives, all things struggle to endure it: fierce flames can melt stone and metal, dry up springs, scorch plants and trees, and burn forests, mountains, lakes, and marshes. Rain ceases to fall. When blazing Fire is at its height, the Fire Planet shines brightly in the heavens.

The people will suffer from illnesses such as a dull, heavy feeling in the shoulders and back, nasal congestion, sneezing, blood in the stool, and diarrhea. The Qi of contraction arrives only afterward.

Corresponding to the Great White Star—that is, Venus—the crops harmed are the firm, awned grains.

The Yi year is a year when the annual movement is insufficient, and illnesses marked by dullness and mental clouding are likely to occur. This is because pathogenic heat invades and brings on the illness. Here, “harvest” refers to the qi of harvest, or Metal qi. Fire qi gains the advantage first, so the qi of harvest arrives late. Later, when Fire qi overcomes Metal qi, Metal qi cannot fully perform its function. If the Blazing Deluder Star—that is, Mars—moves in retrograde, remains in place, or intrudes into the celestial region corresponding to that area, its people will also fall ill.

The New Textual Correction says: A close reading of the following passage shows that the firm, awned grains are white, which is why “white grains” is not stated explicitly here. The text says “above, corresponding to the Great White,” a phrase that can be corroborated by the passages before and after it. The text has omitted the two characters “Blazing Deluder.” This omission is especially clear from Wang Bing’s commentary, which mentions the Blazing Deluder moving in retrograde, remaining in place, and related phenomena.

When the qi of movement returns, cold rain suddenly falls, sometimes accompanied by hail, frost, and snow, damaging all things. People suffer from cold Yin reversal, while Yang qi is obstructed and forced upward, causing pain in the head and the cranial opening. The pain extends to the crown, and fever develops. The celestial signs correspond to the Star of the Year—that is, Mercury.

The New Textual Correction says: A close examination of the cases in which the Five Movements are insufficient shows that when the qi that overcomes mine becomes strong, the qi of my child comes to avenge it. When the returning qi arrives, the star corresponding to the victorious qi dims, while the star corresponding to the returning qi grows brighter. Here the text says only “above, corresponding to the Star of the Year,” and does not mention the Blazing Deluder; this is an omission. It should read, “above, corresponding to the Star of the Year and the Blazing Deluder.”

Red grains fail to ripen. The people develop sores in the mouth, and in severe cases suffer heart pain.

When cold qi harms Fire qi, hail, frost, and snow appear. Hail first injures all things, then frost and snow cause further damage; these are common manifestations of cold qi. The damage chiefly harms the growth and transformation of red grains. In all cases where the annual movement is insufficient, is attacked by the victorious qi, and is later avenged by the qi of its child, the effects fall upon the corresponding direction and category. “Yin reversal” means that cold qi moves in reverse. “Obstruct” means to reach and resist. Water qi moves and suppresses Fire qi, thereby relieving the constrained Metal qi. The celestial signs then correspond to the Star of the Year, which shines bright and clear. Red grains are damaged by frost and hail.

In years when Water movement is insufficient, Dampness becomes greatly abundant. The qi of growth then exerts its power of transformation, so that all things ripen early. Heat and rainfall also occur frequently, and the celestial signs correspond to the Star of Restraint—that is, Saturn.

Great abundance of Dampness means frequent rain; rapid transformation means that all things ripen early. Fire and Dampness qi act together, bringing frequent heat and rainfall. When Water movement is insufficient, Earth qi takes advantage of the situation and prevails, so the Star of Restraint grows brighter. If it moves in retrograde, intrudes, or remains in place, the effects become more severe.

The people suffer from abdominal distension, heaviness of the body, thin watery diarrhea, cold sores that ooze fluid, and pain in the lower back and legs. Movement is impeded in the backs of the knees, calves, thighs, and knees. They also experience distress and unease, weakness in the feet, cold hands and feet, and pain in the soles. In severe cases, swelling develops. The qi of the organs and bowels cannot perform its functions normally, and Kidney qi loses its balance. The celestial signs correspond to the Star of the Year, and the grains harmed are the black grains.

Because the qi of the organs and bowels cannot perform its normal functions, Kidney qi cannot circulate in harmony within the body.

When conditions are balanced and mild, the signs associated with Chenxing, the star corresponding to Water’s virtue and usually identified as Mercury, should weaken. If Zhenxing, the star corresponding to Earth’s virtue and usually identified as Saturn, moves near the relevant lunar mansion, calamities will occur. The New Correction says: A close reading of the classic shows that the annotation on Chenxing above mentions Zhenxing. Judging by the pattern of the surrounding passages, the words “Zhenxing” have been omitted here.

When Taiyin, here referring to the Qi of cold Water, moves into the relevant position, severe cold occurs repeatedly. Hibernating insects retreat to their shelters early, the accumulated earth grows hard, and thick ice forms. Yang Qi cannot take effect, and people are prone to cold-related illness. In severe cases, the abdomen becomes distended and the body swells. These signs correspond to Zhenxing.

The New Correction says: A close reading of the passage on Wood Qi being insufficient shows that when Taiyin moves into the position of Yangming, here referring to the Qi of dry Metal, the signs correspond to Taibai, usually identified as Venus, and Zhenxing. Here, however, only Zhenxing is mentioned, with no mention of Yinghuo, usually identified as Mars. Some words have probably been omitted.

This means that when Water Qi is insufficient and Taiyin also moves into the relevant position, Zhenxing shines more brightly, indicating that Earth Qi is dominant on its own. Water Qi has grown even weaker, so Yinghuo is no longer restrained and also shines brightly.

In this year, yellow grain is the principal crop. This corresponds to a Xin year, such as the Xin-Chou or Xin-Wei year. In a Xin year, when Taiyin moves into the relevant position and the Sun is beneath the Springs, severe cold occurs repeatedly. Earth Qi is dominant on its own, so Zhenxing shines more brightly. Yellow grain, in accord with the season, then ripens.

When Wood Qi surges back in opposition, fierce winds suddenly rise, flattening and withering plants so that they grow poorly. A person’s complexion changes frequently; the sinews and bones become stiff, the muscles twitch and convulse, and vision grows dim. Sparse cracks appear on surfaces, rashes develop on the flesh, Qi gathers between the chest and diaphragm, and the heart and abdomen ache. Yellow Qi is then damaged, and the grain harvest fails. At this time, the signs correspond to Suixing, usually identified as Jupiter.

This happens because Wood Qi turns back to overcome Earth Qi, damaging Yellow Qi, so yellow grain cannot yield a good harvest. “Yellow grain does not ripen” means that the grain has not matured and cannot be placed in ritual vessels. When Wood Qi surges back with force and Suixing moves into the corresponding region of the lunar mansions, calamities will occur. The New Correction says: A close reading shows that this should read, “Above, it corresponds to Suixing and Zhenxing.” “Wen” means a crack.

The Yellow Emperor asked, “Well said. I would like to know when these changes occur.” Qibo replied, “Your question is comprehensive. If Wood Qi is insufficient and spring brings the sprouting, harmonious climate of Ming Tiao and Lü Chang, then autumn will bring mist, dew, and cool weather. If spring instead brings the bleak, plant-destroying restraint of Metal Qi, then summer will bring the returning force of Fire Qi, with heat like a burning blaze. The calamities associated with insufficient Wood Qi occur in the east.

“Here, ‘transformation’ means a mild climate; ‘overcoming’ means the restraint of Metal Qi; and ‘returning force’ means the resurgence of Fire Qi. Fire Qi turns back to overcome Metal Qi, and the cause in each case is insufficient Wood Qi, so the calamities all occur in the east. The calamities associated with the other Five Phases can be understood by the same principle.

“The New Correction says: In the order of the classic, the passages on insufficient Wood and Fire Qi first describe the climatic changes of spring and summer, then those of autumn and winter. They first recount the climates associated with Wood and Fire, then the changes caused by restraint and returning force.”

The organ corresponding to the Liver is the Liver. Internal disorders affect the flanks; external disorders affect the joints.

The East is governed by the Liver.

When the Wood Phase is deficient, if bright and marked climatic changes occur in summer, severe, killing cold and frost will follow in winter. If bleak, chilling cold suppresses the climate in summer, dusty, hazy weather will appear out of season.

When the Qi of heavy rain counteracts Fire Qi, calamities will appear in the south. The action of Fire belongs to the Virtue of Fire; harm caused by Water Qi belongs to the conquering Qi, while changes in Earth Qi belong to the returning Qi. The south belongs to Fire.

The organ corresponding to the Heart is the Heart. Internal disorders affect the chest and flanks; external disorders affect the meridians.

The South is governed by the Heart.

When the Earth Phase is deficient, changes in dust, clouds, and moist Qi occur in the four directions between the cardinal points—the southeast, northeast, southwest, and northwest. In response, spring brings winds that sound like cries and stir the plants and trees. If the four directions between the cardinal points are marked by shaking, pulling, drifting, and rising winds, autumn responds with killing Qi and persistent rain. When Earth Qi counteracts other Qi, calamities appear in the four directions between the cardinal points.

The four directions between the cardinal points are the southeast, northeast, southwest, and northwest, also called the four corners. The original text’s phrase “the sun is in the four corners” means that the sun has reached these four directions. The New Collation notes that this passage on the deficiency of the Earth Phase also describes climatic changes first, followed by the conquering and returning Qi.

The organ corresponding to the Spleen is the Spleen. Internal disorders affect the heart and abdomen; external disorders affect the muscles and limbs.

The center and the four directions between the cardinal points are governed by the Spleen.

When the Metal Phase is deficient, bright, marked, stifling heat rises in summer, and severe, still cold follows in winter. If scorching heat occurs in summer, hail, frost, and snow follow in autumn. When Metal Qi counteracts other Qi, calamities appear in the west.

The organ corresponding to the Lung is the Lung. Internal disorders affect the chest, flanks, shoulders, and back; external disorders affect the skin and body hair.

The West is governed by the Lung.

When the Water Phase is deficient, changes involving rushing water, moisture, dust, and clouds occur in the four directions between the cardinal points. Out of season, warm breezes and the sprouting of all things follow. If dust and haze or sudden rain occur in those directions, powerful winds that drift, shake, and tear at things follow out of season. When Water Qi counteracts other Qi, calamities appear in the north.

“Drifting, shaking, and tearing” describes the effects of powerful winds. The New Collation notes that the passages on deficiencies of the Metal and Water Phases first describe changes in the Qi of Fire and Earth and their responses, so the seasons mentioned are not necessarily autumn and winter. Only afterward do they describe changes in the conquering and returning Qi. Their wording differs from the examples for deficiencies of the Wood, Fire, and Earth Phases because the passages complement one another.

The organ corresponding to the Kidney is the Kidney. Internal disorders affect the lower back, spine, and marrow; external disorders affect the channels between muscles, the calves, and the knees. Larger depressions between masses of flesh are called “valleys,” and smaller ones are called “streams.” These boundaries and meeting places between muscles are where Nutritive Qi and Defensive Qi flow and where the Greater Qi gathers.

The pattern by which the Five Phases move is like the balance beam of a scale: what is high is pressed down, and what is low is raised.

Change is the response to change; after change, a corresponding restoration follows. This is the regular pattern of birth, growth, transformation, maturation, gathering, and storage, and the normal course of Qi’s movement.

When Qi loses its normal course, the workings of Qi between Heaven and Earth become obstructed. Once the Qi of Heaven and Earth and the four seasons is blocked, it can no longer circulate. Thus, movement is always followed by stillness, and abundance at its height is always followed by restoration. This is the law governing the movement of Yin-Yang between Heaven and Earth.

Therefore, when we say that the movement and stillness of Heaven and Earth are governed by the spirit’s clear intelligence, and that the cycles of Yin-Yang reveal themselves through cold and heat, this is what we mean.

The New Collation states: “From ‘Therefore, it is said’ onward, the text is the same as in the Treatise on the Great Discourse on the Five Movements. The two preceding sentences also match the wording of the Treatise on the Correspondences of Yin and Yang. The latter says: ‘The ascent and descent of Yin-Yang reveal themselves through cold and heat.’”

The Yellow Emperor asked: “Master, you have explained in great detail how the transformations of the five Qi correspond to the four seasons. But when the workings of Qi become unsettled or are stirred into action, the causes and timing of their transformations are unpredictable, and disasters can strike suddenly. How can we foresee them?”

Qibo replied: “The movement and transformation of Qi have no fixed timing. The inherent qualities, generative transformations, governing influences, and disasters of the Five Phases differ from one another, as do the signs by which they appear.”

The Yellow Emperor asked: “What does that mean?”

Qibo said: “In the east, wind arises, and wind gives rise to Wood. Wood’s inherent quality is to spread and bring harmony; its generative action is to nourish and flourish; its governing influence is to unfold; its command is wind. Its transformations appear as shaking and sprouting, while its disasters appear as things being scattered and withering. ‘Spread’ means to extend outward; ‘harmony’ means a gentle, balanced quality; ‘flourish’ means to grow lushly; ‘unfold’ means to open out; ‘open’ means to begin; ‘shake’ means to move; and ‘sprout’ means to begin growing. ‘Scattered and withered’ refers to things being blown about and strewn apart.

“The New Collation states: The Treatise on the Great Discourse on the Five Movements says that Wood’s inherent quality is harmony, its generative action is flourishing, its governing influence is dispersal, its command is to send forth, its transformation is to break and tear apart, and its disaster is to fall. The meaning is much the same.

“In the south, heat arises, and heat gives rise to Fire. Fire’s inherent quality is to make things manifest; its generative action is to flourish; its governing influence is brightness; its command is heat. Its transformations appear as melting and scorching, while its disasters appear as burning.

“The New Collation states: The Treatise on the Great Discourse on the Five Movements says that Fire’s inherent quality is manifestation, its generative action is luxuriant growth, its governing influence is brightness, its command is steaming heat, its transformation is searing heat, and its disaster is burning.

“In the center, dampness arises, and dampness gives rise to Earth. Earth’s inherent quality is moist warmth rising as vapor; its generative action is abundance and completeness; its governing influence is stability and calm; its command is dampness. Its transformations appear as sudden downpours, while its disasters appear as prolonged rain causing floods and soil breaking down. ‘Rù’ means damp; ‘steam’ means heat; ‘sudden downpour’ means a heavy, abrupt rain; ‘prolonged rain’ means rain that continues for a long time; and ‘break down’ means for soil to become loose and sodden.

“The New Collation states: According to the Treatise on the Great Discourse on the Five Movements …”

Its De (Virtue/Power) is expressed as moistening; after transforming into Qi (vital energy), it appears as fullness. In governance, it appears as stillness, and in the climate it brings clouds and rain. Its abnormal change is dampness descending, and its disasters include relentless rain, flooding, and breached banks. Here, “mi” is pronounced “mi” and means quiet.

In the west, dryness arises, and dry Qi gives rise to Metal. Its De is purity; its Qi transformation appears as contraction and gathering; its governance is firm and urgent; and its climate is dry. Its abnormal change is killing cold, and its disasters include plants withering and falling. “Jin” means to contract, “lian” means to gather, “jin” means firm and sharp, “qie” means urgent, and “zao” means dry. “Killing cold” refers to the dry sounds made when wind blows through plants. When this killing Qi grows too strong, plants wither while still green and fall. The Corrected Commentary says that the account in the Treatise on the Five Phases in Their Movements is: the De of the west is purity, its Qi transformation is gathering, its governance is firmness, its climate is fog and dew, its change is killing cold, and its disasters are plants withering and falling.

In the north, cold arises, and cold Qi gives rise to Water. Its De is bleak, cold chill; its Qi transformation appears as clarity and stillness; its governance is condensation and austere order; and its climate is cold. Its abnormal change is bitter, piercing cold, and its disasters include ice, snow, frost, and hail. “Qicang” means cold and chilly; “mi” means still; “su” means strict order within and without; and “lilie” means extremely cold. Ice, snow, frost, and hail all form when cold Qi condenses. When water Qi encounters fire Qi, out-of-season phenomena may also occur. The Corrected Commentary says that the account in the Treatise on the Five Phases in Their Movements is: the De of the north is cold, its Qi transformation is austerity, its governance is stillness, its change is freezing cold, and its disasters are hail.

Thus, by observing changes in the climate of Heaven and Earth, we can see the different expressions called De, transformation, governance, command, change, and disaster. All things are affected by them and grow and change, and people are affected in turn.

De, transformation, governance, and command refer to the effects of a temperate climate. The climate’s movement and stillness, excesses, and counteractions act upon all things and generally help them grow and develop. Change and disaster, by contrast, refer to damaging climatic effects: they come with force and speed, shift abruptly, and may harm all things, make them ill, or even bring about their death. Although these are all effects of changes in the climate of Heaven and Earth, not all things can necessarily withstand them.

The Yellow Emperor asked: “You said that a year’s climatic excesses and deficiencies correspond to the five stars in the heavens. Do De, transformation, governance, and command, as well as disasters and abnormal changes, also correspond to celestial phenomena when they appear suddenly?”

Qibo replied: “The climate of Heaven and Earth follows the seasons and does not change without cause. Every change has something to which it corresponds. Sudden changes arise when different Qi interact; they do not necessarily correspond to the celestial phenomena ordinarily spoken of. Thus, celestial phenomena correspond to regular climatic patterns, but not necessarily to sudden changes.”

De, transformation, governance, and command refer to the regular course of the climate. Disasters and abnormal changes arise suddenly when different climatic forces meet and contend for dominance. Here, “regular” means that the climate follows the seasons throughout the year and the seasonal markers remain on schedule.

The fulfillment of “carving the stars” does not always last, nor does it necessarily appear every time.

The Yellow Emperor asked, “What circumstances does each of these celestial signs correspond to?” Qibo replied, “Each responds according to its own pattern of Qi transformation. The changes of Jupiter correspond to wind; the changes of Mars, to heat; the changes of Saturn, to dampness; the changes of Venus, to dryness; and the changes of Mercury, to cold. When the climate changes, the stars respond accordingly, each appearing in keeping with its corresponding Qi transformation.”

The passage above says that changes of “conquest” and “response” are reflected in celestial phenomena. Here it adds that stars generally do not respond immediately to sudden events. Unless a major change occurs, the corresponding sign will not appear. When “conquest” and “response” take place, a star’s color may change in different ways, appearing withered, dry, or moist. But whether it has responded cannot be judged from its size alone.

The Yellow Emperor asked, “When these stars move, what do their different speeds and directions signify?” Qibo replied, “If a star follows its normal course but remains in place for a long time, or moves retrograde and stays while appearing small, this is called ‘inspecting below’: observing the condition of the human realm.”

Here, “following its normal course” means moving forward; “remaining in place for a long time” means staying longer than the number of days corresponding to its response. “Inspecting below” means examining whether the rulers of the realm possess virtue or have committed faults.

“If a star departs and soon returns, moving in a curve as it passes a place, this is called ‘inspecting overlooked faults’: examining faults that were previously missed. After moving forward and departing, the star turns retrograde, quickly doubles back, and curves past a place. This indicates that the celestial signs are once again examining matters previously overlooked. A star’s movement may be fast or slow, and it may pass over many places or few; the faults to which it corresponds may likewise be great or small. These circumstances should be taken into account in making a judgment.”

“If a star stays in place for a long time and moves as though circling, at times drawing away and at times coming closer, this is called ‘deliberating on calamity and virtue’: weighing calamity and virtue. ‘Circling’ means that the star revolves as if around a circular disk, turning without departing. Mars corresponds to deliberation on offenses, Venus to executions, and Saturn, Jupiter, and Mercury to the examination of virtue.”

“When a celestial sign responds nearby, the matter to which it corresponds is small; when it responds at a distance, the matter is great. ‘Nearby’ means that the offending star remains close at hand; ‘at a distance’ means that it has been gone for a long time. The scale of a matter includes auspicious events as well as punishments and offenses.”

“When a star’s rays shine brightly and it is twice its usual size, the influence of its Qi transformation is great. If it grows to twice its usual size, an unusual calamity will arrive at once.” Here, “greatly” refers to the large-scale implementation of government orders; “arise” means that something occurs; and “at once” means that it arrives immediately. Venus and Mars can display this kind of sign.

“If a star is relatively small, only somewhat larger than usual, the influence of its Qi transformation will be weaker. If it is twice its usual size, this means that the celestial signs are inspecting faults and virtue below.” Here, “inspect” means to examine whether officials, feudal lords, and kings throughout the realm possess virtue or have committed faults.

How, then, could lords and officials fail to reflect deeply and exercise careful self-restraint? Heaven responds to those who possess virtue by bestowing blessings; it disciplines those who have committed faults by sending calamities.

If people indulge their desires, they will come to understand that calamity and good fortune do not descend from nowhere; people bring them upon themselves.

Thus, when celestial phenomena appear high and far away, they look small; when they appear low and nearby, they look large. This is a common feature of observing things. So when a celestial phenomenon appears large, it often means that its effects, such as joy or anger, are close at hand; when it appears small, calamity or good fortune is still far off. If it appears high and distant and therefore small, calamity has not yet arrived, nor has good fortune. If it appears low and nearby and therefore large, good fortune is not far away, and calamity is close at hand. At such a time, one should cultivate De (Virtue/Power), reflect on one’s faults, and observe how events ultimately unfold. If one does not take care to avoid calamity and only seeks good fortune, how could one possibly receive its blessing?

When the annual cycle is excessive—that is, when the Qi of one of the Five Phases is unusually strong in a given year—the star governing that cycle shifts northward. For example, the Fire cycle corresponds to Mars, and the Wood cycle to Jupiter. “Crossing north” means moving northward.

When the annual cycle and the Qi of the stars are in accord, each follows its normal course. Neither restrains nor encroaches upon the other, so they maintain their regular motion, each proceeding along its proper path.

Therefore, when the annual cycle is excessive, the star representing the phase that is being restrained loses its original color and takes on the color of the phase that generates it. Jupiter loses its color and takes on black; Mars loses its color and takes on green; Saturn loses its color and takes on red; Venus loses its color and takes on yellow; and Mercury loses its color and takes on white. This is called “taking on the color of the generating phase.”

When the annual cycle is deficient—that is, when the Qi of one of the Five Phases is weak—the star’s color takes on that of the phase that restrains it: Jupiter takes on white, Mars black, Saturn green, Venus red, and Mercury yellow. This is called “taking on the color of the restraining phase.”

Those who observe celestial phenomena are perplexed and unsettled, unable to grasp their subtleties; faced with a profusion of signs, they struggle to judge which interpretation is appropriate. The New Collation says that the passage from “the discerning are fearful and uncertain” to “which interpretation is sound?” repeats material from “The Treatise on the Secret Canons in the Orchid Chamber”; its annotations have already explained the passage there.

If one does not understand Heaven’s will and instead makes conjectures based on personal bias, speaking recklessly of calamities without evidence, one’s predictions will ultimately fail to come true. One will only cause lords and kings to fear the predictions and mislead the common people.

The Yellow Emperor asked, “How do these anomalous signs come to pass?” Qibo replied, “They are all manifested according to the changes proper to each. Thus, when the stars reach their appointed seasons, they wax and wane. Their mutual encroachments—that is, when celestial bodies approach or cross one another—may be favorable or unfavorable. The time they remain in one place, watching over it, may be long or short. The forms in which they appear may be auspicious or inauspicious. The constellations to which they belong may prevail or be overcome, and the signs they portend may bring good or ill fortune.

“When the stars of the Five Phases move into positions corresponding to their own phase, they are said to be seasonally aligned and flourishing. When they occupy positions of confinement, decline, or death, they are weakened. An encroachment from the east is favorable and brings lighter calamity; an encroachment from the west is unfavorable and brings heavier calamity. The more days a star remains in place, watching over an area, the deeper the calamity; the fewer days, the more slight it is. A celestial sign that appears lustrous and calm is auspicious; one that appears agitated and withered, inspiring apprehension, is inauspicious.

“‘Constellation affiliation’ refers to the constellations to which the stars belong, including the twenty-eight lunar lodges corresponding to the months they govern, and the affiliations of each of the twelve chen—the ancient divisions used to mark directions and seasons…”

In this situation, if a person’s allotted fate is stronger than the stellar influence, they will escape disaster and harm. If their allotted fate is weaker than the stellar influence, they will encounter disaster, which may be more or less severe.

If a person’s allotted fate accords with the stellar influence, even an ominous celestial sign may not cause harm. “Disaster” here refers to such things as lawsuits and illness. Even if the five planets encroach upon one another—a celestial phenomenon in which planets draw near to or conflict with one another or other heavenly bodies—disaster may not occur that month if the relevant planet happens to be in a state of confinement or death. However, when Mars encroaches, remains stationary, or turns retrograde while drawing near, it may bring the trouble of being falsely accused, slandered, or involved in litigation. When Venus encroaches, it may bring the trouble of punishment, injury or death, or stagnant Qi. When Jupiter encroaches, it may bring alarm and agitation from wind. When Saturn encroaches, it may bring abdominal distension, diarrhea, and swelling. When Mercury encroaches, it may bring cold Qi surging upward and convulsions. Thus, celestial signs and their influences may be auspicious or inauspicious.

The Yellow Emperor asked, “What do you mean by good and bad?” Qibo replied, “Celestial phenomena display six qualities: joy, anger, worry, mourning, luster, and dryness. These are ordinary changes in the heavens, and they must be observed carefully.

“When the five planets appear, observe them after night has deepened. People feel joy when they see a pleasing celestial sign, and anger when they see one that inspires fear. If a star’s light and color are faint and flickering, now bright and now dim, this indicates worry. If its light and color seem distant, dim, and unclear, and unlike those of the other stars, this indicates mourning. If its light and color are full and bright, neither excessive nor diminished, calm and clear, this indicates joy. If its light and color are intense and pressing, with radiance overflowing and inspiring awe, this indicates anger. ‘Luster’ means that the light and color are rich and moist; ‘dryness’ means that they are parched.”

The Yellow Emperor asked, “Does it make a difference if these six qualities appear in a high or low part of the heavens?” Qibo replied, “Whether they appear high or low, they correspond to the same outcomes, and people are therefore affected by them.”

By observing celestial phenomena and colors, one can see that the inner and outer responses of Heaven and humanity are interconnected: changes in the heavens and changes in people are one and the same.

The Yellow Emperor asked, “Then how do the workings and changes of De and governance operate, and how do they increase or diminish?” Qibo replied, “De, governance, and calamities and changes cannot overstep one another. The workings of Heaven and Earth alternate between movement and stillness, while Yin and Yang come and go in a cycle. De responds to De, and transformation responds to transformation. The same applies to governance, anomalies, and their corresponding movements and returns. That is why they cannot overstep one another.

“The waxing and waning of the victorious Qi and returning Qi cannot exceed one another. When the victorious Qi is strong, the returning Qi is strong as well; when the victorious Qi is slight, the returning Qi is slight as well. A powerful returning Qi cannot respond to a weak victorious Qi, just as ordinary changes cannot respond to abnormal changes. That is why neither can exceed the other.

“The scale of changes as they come and go cannot exceed one another either. The victorious Qi and returning Qi last for the same number of days; that is why neither can exceed the other.

“The movements of Qi as it rises and descends cannot lack corresponding restraints. When Wood Qi overcomes Metal, Fire Qi and Earth Qi must restrain it; the same applies to the relationships among Metal, Fire, Earth, and Water. There is no case in which victorious Qi occurs without a corresponding restraint. Thus, the various Qi cannot be left without restraint.”

All things develop in keeping with their own changes, and after changing, return to their original state.

Whenever something changes, a corresponding response must follow. Only by observing the change can we speak of its response. The Book of Changes says, “Good fortune, misfortune, regret, and difficulty all arise from change.” Is this not the very principle it describes? Though the sky is lofty and far-reaching, no ruler can measure it; though the earth is vast, no instrument can survey it. Yet if we speak of the changes and responses of Qi, the principles of Heaven and Earth become as clear as if seen in the palm of one’s hand.

The Yellow Emperor asked, “How do illnesses arise?” Qi Bo replied, “Virtuous transformation is a sign that Qi is moving well; governance is the expression of Qi’s orderly movement; the changes of Qi set the pattern for its responses; calamities are the beginnings of injury. When different kinds of Qi overcome one another, there is no illness if they can be harmonized, but illness arises if they cannot. If pathogenic Qi then strikes as well, the condition worsens.”

“Sign” means an auspicious indication; “pattern” means order or rule. “The pattern for responses” refers to the regularity by which things return and their effects come to pass after a change. “A compounded exposure” means that the Qi of the year is already deficient, and one then encounters the weather’s overcoming, killing Qi. Because these two factors are compounded, it is called a “compounded exposure.”

The Yellow Emperor said, “Well said! Your account is profound and clear, and fully worthy of bringing the sage’s work to light. It elucidates the Great Dao, reaches through the infinite, and probes to the utmost. I have heard that one who speaks well of the Way of Heaven must connect it to human affairs; one who speaks well of ancient principles must find their confirmation in the present; one who speaks well of Qi must find evidence for it among the myriad things; one who speaks well of resonance must explain how it accords with Heaven and Earth’s creative transformations; and one who speaks well of transformation and change must understand the workings of the spirits. Who but you, sir, could expound such an ultimate Dao?”

The Qi of a year may be excessive or deficient; the changes of the seasons are without end, and the interaction of Qi between Heaven and Earth is constantly shifting, with no end to its flow. Yet signs appear in the heavens, and sages observe them to discern what is auspicious or inauspicious. For example, in a year when Qi is excessive, the stars may appear larger or shine with a bright, crystalline luster; in a year when Qi is deficient, they may appear smaller or lose their brilliance. Thus, good fortune and misfortune can be discerned from these signs.

What do good fortune and misfortune mean? All things grow by receiving the Five Constant Qi—the Qi of the Five Phases. Some receive Qi suited to them, while others do not. Each thing has Qi that corresponds to it, and each has times that are favorable or unfavorable. This is how good fortune and misfortune arise. This is what is meant by saying that one who speaks well of the Way of Heaven must connect it to human affairs.

Ancient principles must also find confirmation in the present; hence the saying that one who speaks well of antiquity must find its proof today. Qi transformation brings the myriad things into being, and all things receive Qi in order to live. The workings of Qi and its resonance can be explained through the myriad things. Hence, one who speaks well of Qi and resonance must find evidence for them among the myriad things. “Manifest” means to make clear. The resonance of Qi transformation is like the turning of the seasons and the fullness of the myriad things. Thus, one who speaks well of resonance must explain how it accords with the creative transformations of Heaven and Earth.

The beginning of growth in the myriad things is called “transformation”; when they reach their utmost development and then turn, this is called “change.” The transformations and changes of the myriad things have beginnings and endings, all in accord with the workings of the spirits. Hence, one who speaks well of transformation and change must understand the workings of the spirits.

The wisdom of the sages extends throughout all things; nothing lies beyond their understanding. Thus, once their words are spoken, all things respond.

A propitious day was then chosen, and these writings were stored in the Spirit Chamber, the place where the Yellow Emperor’s texts were kept. They were recited every morning at dawn and called Qijiaobian (Treatise on the Qi’s Interaction and Transformation). Without fasting and purification, no one dared take them out, and great care was required when transmitting them.

“Spirit Chamber” refers to the Chamber of the Spirit Orchid, the repository where the Yellow Emperor kept his texts.

The New Commentary says: A detailed examination shows that this passage is identical to the words at the end of the “Treatise on the Six Yuan’s Regular Cycles.”

Supplementary Notes and Commentary on the Huangdi Neijing Suwen, juan 41.