《黃帝內經素問補註釋文》Vol. 42

Supplementary Annotations and Textual Explanations to the Plain Questions of the Yellow Emperor’s Inner Canon, Volume 42 (Volume 7 in the present edition)

The subcommentary was written by Wang Bing, courtesy name Qixuanzi, who served as Director of the Imperial Stud in the Tang dynasty.

It was collated and revised by Lin Yi and others, including a Court Gentleman of the Imperial Banqueting Service and a Scholar of the Hall of Secret Texts in the Song dynasty.

Sun Zhao, a Gentleman of the Ministry of Works in the Song dynasty, made a further correction of textual errors.

“Treatise on the Governance of the Five Constants”

The New Collation notes: This chapter discusses the Five Phases in general. It first explains balanced Qi, excess, and deficiency. It then discusses differences in elevation across the four directions, and in Yin and Yang across geographical regions; it also explains why, in some years, even when no obvious illness occurs, the Qi of the organs and bowels fails to respond. This happens because the Qi of Heaven exerts control and Qi is subject to other forces. The chapter next discusses the six Qi, the mutual restraint, conquest, and restoration among the five, and why pregnancies cannot come to term in certain years. It then explains transformations of Qi and the varying degrees of lightness and richness among the Five Flavors, and concludes with methods of treatment. This is the chapter’s general meaning. It is titled “Treatise on the Governance of the Five Constants” because it takes its name from the most important subject introduced at the beginning.

The Yellow Emperor asked: “Heaven and Earth are vast and boundless. The Five Phases alternate in their courses, each with its own degree of decline or flourishing, while diminution and increase follow one another. I would like to understand what balanced Qi is like, and how it is named and described.”

Qibo replied: “What a clear question. Balanced Qi in the Wood phase is called ‘Diffusive Harmony’: harmonious Qi spreads widely, and all things grow and flourish as a result.

“Balanced Qi in the Fire phase is called ‘Rising Brightness’: Fire Qi rises, and its radiance becomes conspicuous.

“Balanced Qi in the Earth phase is called ‘Complete Transformation’: the Qi of transformation and nourishment is widely distributed, nurturing all things.

“Balanced Qi in the Metal phase is called ‘Clear Balance’: Metal Qi is pure and discerning, bringing all things to stability.

“Balanced Qi in the Water phase is called ‘Quiet Compliance’: water is still and pure in nature, responding to all things.”

The Yellow Emperor asked: “What is the Qi of the Five Phases like when it is deficient?”

Qibo replied: “Deficient Qi in the Wood phase is called ‘Suppressed Harmony’: Yang and harmonious Qi is held down and lacks strength.

“Deficient Qi in the Fire phase is called ‘Subdued Brightness’: the blazing radiance is subdued and cannot unfold.

“Deficient Qi in the Earth phase is called ‘Low Surveillance’: though Earth Qi is weak, it can still exert a perceptible influence on the generation and transformation of all things.

“Deficient Qi in the Metal phase is called ‘Following Change’: Metal Qi adapts to change, enabling all things to become firm and take shape.

“Deficient Qi in the Water phase is called ‘Dried Flow’: Water Qi is insufficient, and the waterways dry up.”

The Yellow Emperor asked: “What are the names for Qi in the Five Phases when it is excessive?”

Qibo replied: “Excessive Qi in the Wood phase is called ‘Abundant Generation’: generative Qi is vigorous, and all things thrive.

“Excessive Qi in the Fire phase is called ‘Blazing Radiance’: its brightness is intense.

“Excessive Qi in the Earth phase is called ‘Massive Elevation.’ ‘Massive’ means thick and solid; ‘elevation’ means high and large. Earth Qi is in excess, so it is thick and rises high.

“Excessive Qi in the Metal phase is called ‘Firm Formation’: the climate is clear and crisp, and the winds are strong, making all things firm and well formed.

“Excessive Qi in the Water phase is called ‘Flowing Overflow’…”

“Yǎnpàn” means to expand and overflow.

The Yellow Emperor said, “I would like to hear the defining principles and signs of the three kinds of Qi movement.” Qibo replied, “Your question is very detailed!”

The New Corrected Commentary says: A close reading of this passage shows that its contents correspond to those of the Treatise on the Five Movements, the Treatise on the Correspondences of Yin and Yang, and the Treatise on the True Words of the Golden Casket.

The Period of Spreading Harmony refers to years when the Wood movement is balanced. The Virtue of Wood moves between Heaven and Earth; Yang Qi unfolds, Yin Qi disperses, and the transformations of the Five Phases proceed steadily and in order. Wood Qi remains in its proper place and does not contend with other things. Thus, the Qi of the Five Phases each carries out its own commands in the four directions without interfering with one another.

The New Corrected Commentary says: Wang Bing’s annotations go too far and are untimely, listing the corresponding years separately. But this passage concerns balanced Wood movement and gives no years, because years of balanced Qi cannot be identified by a fixed set of years. Some have tried to add a note saying that the Period of Spreading Harmony refers to the years Ding-Si, Ding-Hai, Ding-Mao, Ren-Yin, and Ren-Shen, among others. This shows that they have not understood the passage.

Its Qi is upright and expansive. “Upright” can mean straight and orderly, as well as expansive.

Its nature accords with the changes of things.

Its function is expressed in what is curved and what is straight. “Curved and straight” refers to the forms of timber, both of which are expressions of the Wood movement’s function.

Its transformations are growth and flourishing. As Wood Qi moves and spreads, all things grow lushly.

Its category is plants and trees. Trees are solid and tall, while herbs are low-growing. Plants and trees differ in firmness and brittleness, strength and flexibility, and also take forms such as creeping vines, intertwining growth, and curved branches.

Its governing command is dispersal. Spring Qi disperses, and all things receive this influence and grow. This is the transformation of the Wood movement.

Its climate is warm and mild—that is, the climate of spring.

Its seasonal influence is wind. When Wood Qi is active, the wind blows gently.

Its corresponding organ is the Liver.

What the Liver fears is clear, cool Qi. Clear Qi belongs to the season of Metal; Wood is warm by nature, so it fears coolness. The Treatise on the Five Movements says that Wood is warm by nature, and also says, “Dryness overcomes wind”: Dryness can restrain wind.

It governs the eyes. Yang Qi rises and makes vision clear, and the eyes correspond to this.

Its corresponding grain is hemp, and its color is blue-green. The New Corrected Commentary says: The Treatise on the True Words of the Golden Casket gives wheat as the corresponding grain, which differs from the account here.

Its corresponding fruit is the plum, because the plum tastes sour.

Its corresponding part of the fruit is the pit—that is, the hard kernel inside.

Its corresponding season is spring, whose transformations are the same as those of spring among the four seasons.

Its corresponding creatures are the hairy creatures. As Wood Qi spreads and moves, hairy creatures grow along with it.

Its corresponding domestic animal is the dog, because dogs, like plants and trees as they grow, do not deliberately avoid anything. The New Corrected Commentary says: The Treatise on the True Words of the Golden Casket gives the chicken as the corresponding domestic animal, which differs from the account here.

Its corresponding color is blue-green.

When the transforming and generating action of Wood Qi operates widely, all things appear buoyant and verdant.

Wood Qi nourishes the sinews.

Sour flavor corresponds to the sinews.

Illnesses caused by Wood Qi may bring tightness inside and a feeling of distension and fullness. This refers to illnesses generated by Wood Qi. A note by the Collator states that the account in the Treatise on Cold Damage and Miscellaneous Diseases: Pulse Patterns and Signs of Visceral and Channel Disorders agrees with this, showing that the affected location is the sinews.

The flavor of Wood is sour. When Wood Qi spreads and harmonizes, the sour flavors of all things grow rich.

The note corresponding to Wood is Jue: its sound is harmonious and straight.

Things of the Wood category are solid within, like wood in the earth.

The number corresponding to Wood is eight, an accomplished number in the system of generating and accomplished numbers for the Five Phases.

In the Era of Ascending Brightness—the period when Fire governs—the Yang Qi is upright and takes charge. Its Virtue and transformative influence extend widely, and the Qi of the Five Phases is evenly harmonized. “Even” means equal; “balanced” means in equilibrium.

Its momentum rises high, because Fire by nature ascends.

Its nature is swift, because Fire is impetuous and fierce.

Its action is to burn and scorch. “Scorch” means to burn; both burning and scorching are actions of Fire.

Its transforming and generating action makes all things flourish densely. Because the Qi of growth is abundant, all things grow large.

Its category is Fire, since the Qi of the Five Phases corresponds to Fire.

Its governing order is bright and radiant; this is characteristic of Fire’s rule.

Its seasonal sign is intense heat. This is how the climate manifests when it arrives, and it can be used to identify it.

The Qi it issues as a command is heat. When hot Qi arrives, its governing order takes effect.

The organ corresponding to it is the heart, whose Qi resonates with it.

What the heart fears is cold. Cold belongs to the governing order of Water Qi. The heart is warm by nature, so it fears cold. The Treatise on the Five Movements says, “The nature of the heart is summer heat,” and also, “Cold overcomes heat.”

It governs the tongue. Fire can illuminate what is hidden, and the tongue can express and make meaning clear.

The grain corresponding to it is wheat, because wheat is somewhat reddish in color. A note by the Collator states that the Treatise on True Words on the Golden Casket gives millet as the corresponding grain, while the Treatise on the Organs’ Qi and the Seasonal Method gives wheat.

The fruit corresponding to it is the apricot, because its flavor is bitter.

The fruits corresponding to it have networks within them—that is, their interiors contain branching, veinlike structures.

It corresponds to summer, matching the Qi of summer among the four seasons.

The insects corresponding to it are feathered insects, those with wings and feathers. Feathers symbolize Fire. When Fire’s transforming and generating action is in motion, feathered insects multiply.

The domestic animal corresponding to it is the horse, because the horse is strong, decisive, impetuous, and swift, matching the qualities of Fire. A note by the Collator states that the Treatise on True Words on the Golden Casket gives the sheep as the corresponding domestic animal.

The color corresponding to it is red. This shared color also expresses the quality of brightness.

It nourishes the blood. Illnesses caused by Fire may involve twitching and convulsions, because Fire is active by nature. A note by the Collator states that the Treatise on True Words on the Golden Casket places the illness in the vessels. The character for “twitching” is pronounced “yun.”

Its flavor is bitter. As the Qi of Ascending Brightness transforms and circulates, the bitter flavors of all things grow rich and pure.

Its corresponding sound is the zhi note, harmonious and beautiful. Its corresponding bodily substance is the pulse. The pulse has many branches, reflecting the transformations of Fire Qi. Its corresponding number is seven, one of the completed numbers.

In the “Era of Abundant Transformation,” when Earth’s movement is strong and its power to nurture is complete, Qi accords with the seasons, its nourishing influence reaches in all directions, and the Qi of the Five Phases works together in harmony. Earth’s De is still and supports the four directions, helping Metal, Wood, Water, and Fire each fulfill their functions. Earth Qi is generous and substantial. In accord with the season’s mild, harmonious Qi, it enables all things to grow, mature, and be stored away, then begins the cycle anew. In this way, the transformations of the Five Phases proceed in harmony.

Its Qi is mild and balanced. The myriad things Earth produces and transforms are well ordered. Its nature is gentle and yielding: it responds to living things and enables them to develop and mature. Its influence extends to high and low places, following the rise and fall of the land. The changes it brings about are abundant and substantial, for the abundance of all things depends on Earth’s nurturing power. Its category is Earth; among the Five Phases, all transformations governed by Earth share its qualities.

Its governing influence is calm. Earth is weighty, and Earth’s De is still, so the governance and transformation it oversees are steady and peaceful. Its season is sultry, damp heat; the seasonal influence it brings is dampness. When the transformation of dampness continues without interruption, Earth’s season endures.

Its corresponding organ is the Spleen, whose Qi shares the qualities of Earth. What the Spleen fears is wind: wind belongs to Wood. Though the Spleen is affected by the Qi of all four seasons, it is especially constrained by Wood Qi. The Treatise on the Five Movements says that the Spleen is still by nature, and also says, “Wind overcomes dampness”: excessive wind Qi suppresses dampness.

The mouth is its sensory opening. Earth has the capacity to contain and receive, and the mouth receives food. Its corresponding grain is millet, its color is yellow, its fruit is the jujube, which tastes sweet, and its corresponding bodily tissue is flesh—that is, muscle.

Its corresponding season is late summer. “Late summer” refers to the stage in summer when all things grow and reach maturity; it also corresponds to the sixth lunar month. An old commentary explains that Earth is born from Fire and grows in summer, when it is in season; hence it is called late summer.

Its corresponding creatures are the naked creatures, those without fur, feathers, scales, or shells; its corresponding domestic animal is the ox. The ox helps with plowing and harvesting, carrying out Earth’s function, and is gentle and slow-moving by nature. Its corresponding color is yellow.

What it nourishes is flesh: the Spleen-Earth nourishes the abundant, substantial, and still muscles.

This type of illness is often caused by Earth Qi becoming congested and failing to circulate freely. According to the “Treatise on True Words from the Golden Casket,” the affected area is at the root of the tongue; this allows us to judge that the illness lies in the muscles.

The flavor associated with Earth is sweetness. When Earth Qi is abundant and its generative power flourishing, the flavors of all things become rich and sweet. The sound associated with Earth is the gong tone, broad and weighty. Earth corresponds to the flesh: when all things receive ample Earth Qi, their muscles become fuller. The number associated with Earth is five, the generative number of the Five Phases. Proper Earth is not deficient, so its number is not increased.

“Era of Balanced Judgment” refers to the season when Metal Qi is in command. All things draw inward without contending; it brings them to an end without inflicting harm recklessly, allowing the generative transformations of the Five Phases to become clearly manifest. Here, “offend” means to injure or harm all things. Metal Qi’s drawing inward without contention, and bringing things to an end without harming them recklessly, are the virtue of “balanced judgment.”

Metal Qi is characterized by purity and brightness, like shining white metal. Its nature is strong and firm, so it can break and injure all things. Metal’s action scatters things; its transformations are marked by hardness and contraction. All things belonging to the Metal category accord with the transformations of “balanced judgment.” Its governing influence is firm and orderly, and its changes are swift and well regulated. Its seasonal character is cool and keen: “cool” means cool in temperature, while “keen” means sharp and rapid, like the sound of wind. The seasonal Qi it brings forth is dryness.

The Lungs correspond to Metal Qi, and the Lung Qi’s function follows the same pattern as Metal’s transformations. The Lungs fear heat because heat belongs to Fire, while the Lungs are cool in nature; they therefore fear fire and heat. The “Treatise on the Great Discussion of the Five Movements” says that the Lungs’ nature tends toward coolness. The Lungs govern the nose and store Qi; the nose connects with breathing.

The grain associated with Metal is given here as rice, whose color is white. A textual note says that the “Treatise on True Words from the Golden Casket” also gives “rice,” while the “Treatise on the Correspondence of the Zang Organs with Qi and the Seasons” gives “yellow millet.” The fruit associated with Metal is the peach, whose flavor is pungent; the corresponding category of fruits is that of things with hard shells. Metal corresponds to autumn and to shell-bearing creatures, whose bodies are protected by hard coverings. The domestic animal associated with Metal is the chicken, which is combative and can injure other things, like the action of Metal Qi. A textual note says that the “Treatise on True Words from the Golden Casket” gives “horse.” The color associated with Metal is white, and what it nourishes is the skin and body hair, which are tough and thus accord with Metal’s nature. The illness associated with Metal is coughing, because coughing produces sound and thus corresponds to Metal Qi. A textual note says that the “Treatise on True Words from the Golden Casket” locates the illness in the back, from which it can be inferred that the illness lies in the skin and body hair.

Its flavor is pungent. When the Qi of Peaceful Regulation—the balanced Metal Qi among the Five Phases—is in operation, the pungent flavor of all things becomes pure.

Its note is shang, and its sound is even and clear.

The things it governs are firm on the outside. When Metal Qi spreads and moves, the outer bodies of things become solid.

Its number is nine, the number of completion, which signifies that the transformation of Qi has reached its completion.

The guiding principle of Quiet Compliance—the balanced order of Water’s movement—calls for storing things away without harming them, and for governing by taking the lower position, so that the transformations of the Five Phases may all be harmonized and properly ordered. This describes the governing transformations of Water Qi. Water by nature flows downward, and so preserves its own virtue. Rivers and seas can become rulers of the hundred valleys because they are adept at taking the lower position.

Its Qi is clear and bright. Water Qi is still and limpid, able to reflect things.

Its nature is to descend and gather in low places.

Its function is to moisten and spread widely. It is not still or motionless, and so gives rise to foam and overflowing currents. “Moisten” means to nourish with moisture; “spread” means to overflow.

Its transformation is to congeal and harden. When the Qi of storage moves and transforms, things belonging to Water congeal and harden.

It belongs to the same category as Water and is a transformation of Quiet Compliance.

Its governing influence is to flow and extend. Springs continually well up and rivers never cease flowing; this is what is meant by flowing and spreading.

The seasonal climate associated with it is congealing cold and austere purity. “Congealing” means cold that hardens; “austere” means clear and pure. Both describe the climate that accompanies the arrival of cold Qi.

Its season is cold. When Water’s governing influence is in operation, cold Qi rules the transformations of all things.

Its corresponding organ is the kidneys. The kidneys’ functions correspond to the transformations of Water Qi.

What the kidneys fear is dampness. Dampness belongs to Earth Qi; the kidneys are cold by nature and therefore fear dampness of Earth. The Treatise on the Five Movements and Six Qi says, “The nature of the kidneys is cold.”

What they govern are the two lower orifices, the anterior and posterior openings, which correspond to the flow of Water Qi. The Revised Commentary says that the Treatise on True Words from the Golden Coffer records: “The North corresponds to the color black, connects inward with the kidneys, and opens at the two lower orifices.”

Their corresponding grain is the bean, because beans are black. The Revised Commentary notes that the Treatise on True Words from the Golden Coffer and the Treatise on the Organs’ Qi and the Seasons give the same account.

Their corresponding fruit is the chestnut, because its flavor is salty.

The fruits associated with them are moist inside and contain fluids.

Their corresponding season is winter. Among the changes of the four seasons, winter Qi corresponds to Water Qi.

Their corresponding creatures are the scaly creatures, because they are brought forth through the transformation of Water Qi.

Their corresponding domestic animal is the pig. Pigs tend to lie low; “zhu” means pig.

Their corresponding color is black, the color of Water.

What they nourish is the marrow, because Water Qi can penetrate inward and nourish the marrow.

The illness associated with them is reversal. Reversal is Qi rising against its proper course and invading the upper body; it also refers to Qi moving contrary to its proper direction. The Revised Commentary notes that the Treatise on True Words from the Golden Coffer describes illness in the hollows between muscles and bones, from which we can understand that the affected area is the bones.

Their flavor is salty, corresponding to Water Qi.

Their note is yu, and its sound is deep and even.

When the Qi transformed from water is abundant and harmonious, all things are nourished.

The completing number of Water is six. A “completing number” is one of the numbers associated with the generation of the Five Phases that represents fulfillment and maturity.

Thus, when things sprout, do not injure them; when they grow, do not punish them; when they transform, do not force them; when they are harvested, do not damage them; and when they are stored away, do not suppress them. This is called balanced Qi.

When generating Qi—the Qi that governs sprouting—is in season, harvesting Qi must not arbitrarily kill or attack. When growing Qi is in season, storing Qi must not arbitrarily punish. When transforming Qi is in season, generating Qi must not arbitrarily impose restrictions. When harvesting Qi is in season, growing Qi must not arbitrarily harm all things. When storing Qi is in season, transforming Qi must not arbitrarily suppress them. When these principles are observed, the Qi of Heaven is harmonious and the Qi of Earth is orderly. The transforming Qi of the Five Phases does not act by overcoming and restraining one another; this is therefore called “harmonious, balanced Qi.”

The Cycle of Waning Harmony—a year cycle in which Wood Qi is deficient—is called “generation overcome,” meaning that the Qi of sprouting is restrained. The years Dingmao, Dingchou, Dinghai, Dingwei, Dingyou, and Dingsi all belong to this category.

In these years, generating Qi cannot function as it normally should, so transforming Qi appears to flourish. Because Wood Qi is deficient, generating Qi cannot take charge; because Earth Qi is abundant and expansive, transforming Qi is able to rise. Growing Qi is naturally balanced, while the season of contraction arrives early. Fire Qi is not disturbed, so growing Qi remains balanced; since Wood Qi is deficient, the command of contraction comes early.

Cool Qi and rain often descend, while wind and clouds also arise. Cool Qi is a transformation of Metal; rain belongs to dampness; wind is a transformation of Wood; and clouds also belong to dampness.

Plants flower late, and their branches and leaves grow gray and withered before falling. The original commentary attributes this to excess Metal Qi and Wood Qi’s inability to overcome Metal. The New Collation points out that in the Cycle of Waning Harmony, Wood Qi is deficient and Metal prevails by taking advantage of that deficiency; Metal Qi itself is not excessive.

Although plants grow and flower late, their fruits are plump and their flesh is full. In this year, sprouting is delayed, but the fruit that matures is still abundant. This occurs because Earth Qi transforms quickly.

The Qi of this year tends toward contraction, gathering rather than spreading outward. During transformation, it may appear as shortening, bending, tension, or slackness. “Ruan” means shortening; “li” means bending; “ju” means tension; and “huan” means slackness.

This year is prone to episodes of fright. “Alarm and terror” symbolize Wood Qi suddenly extending after having been bent. The corresponding organ is the Liver. The corresponding fruits are jujubes and plums: jujubes belong to Earth, and plums to Wood. The New Collation argues that the plum is a fruit of the Wood category; by the Five Phases’ correspondences, however, the fruit associated with a year of deficient Wood should be the peach. The original text’s “plum” may therefore be a mistake for “peach,” and Wang Bing’s commentary is also questionable. The corresponding fruit forms are those with pits and shells: pits belong to Wood, shells to Metal. The corresponding grains are millet and rice, which belong respectively to Earth and Metal.

Things with a sour taste, when mature, also acquire a pungent taste.

Things that are white, when mature, also take on a bluish-green hue.

The corresponding animals are dogs and chickens: Wood, one of the Five Phases, is transformed by Metal, another of the Five Phases, so the animals associated with Wood change to match those associated with Metal.

The corresponding creatures are hairy insects and shelled insects: hairy insects change to match shelled insects.

The associated weather is mist and dew, bleak cold, and a desolate chill. This is a transformation of Metal.

The corresponding sounds are the Jiao tone and the Shang tone: the Jiao tone changes to match the Shang tone.

The illnesses it causes are trembling, diarrhea, and fear. These show that Wood has been attacked by pathogenic Qi and has changed in response to Metal Qi. Wood cannot act on its own, so its changes follow those of Metal.

“Insufficient Jiao is the same as half of Shang”: in years when the Wood movement is deficient, its strength is inadequate, so half of its transformation is the same as that of Metal, represented by the Shang tone. “Half” means one portion out of two.

The New Corrected Edition says: “Examining the passages on the movements of Fire, Earth, Metal, and Water, each uses ‘insufficient’ where this passage has ‘half.’ This passage, too, should therefore read, ‘Insufficient Jiao is the same as insufficient Shang.’” The wording differs because there are six years of insufficient Jiao movement: the years Ding-Si and Ding-Hai are governed from above by Jiao Qi, matching the normal Jiao Qi; the years Ding-Mao and Ding-You are governed from above by Shang Qi, matching the normal Shang Qi; and the years Ding-Wei and Ding-Chou are governed from above by Gong Qi, matching the normal Gong Qi. Each of these six years has a corresponding Qi that matches it, unlike the years of insufficient movement for Fire, Earth, Metal, and Water. So the passage does not say “the same as insufficient Shang”; it simply summarizes by saying that half of its transformation follows the Qi of Metal, represented by Shang.

“Jiao governed from above is the same as normal Jiao”: when governed from above by the Qi of Jueyin, the year’s Qi changes as it does under the normal spreading and harmonizing Qi. This refers to the years Ding-Hai and Ding-Si, when the Qi governing from above is Jueyin.

“Shang governed from above is the same as normal Shang”: when governed from above by the Qi of Yangming, the year’s Qi changes as it does under the normal balanced Metal Qi. This refers to the years Ding-Mao and Ding-You, when Yangming governs from above.

At this time, swelling of the limbs, abscesses, and sores may readily occur. This is the result of Metal overcoming Wood.

“Its sweet insects”: “sweet insects” is a technical term from the scripture, and the original text gives no further explanation. The commentary says, “The child is inside the mother.”

Pathogenic Qi harms the Liver. Although the year’s Qi changes are all the same as those of Metal, the part that is harmed still belongs to Wood—that is, the Liver.

“Gong governed from above is the same as normal Gong”: Earth Qi covers Wood Qi, as though Wood has not yet emerged from the Earth. Since Wood has not emerged from the Earth, it is as if there were no Wood; Earth Qi therefore acts on its own, and the year’s Qi changes as they do under the normal Earth movement. When governed from above by Taiyin, this is called “Gong governed from above.” It refers to the years Ding-Chou and Ding-Wei, when Taiyin governs the heavens from above.

If bleak, desolate weather occurs, it will be followed by blazing heat and surging warmth. The bleak, desolate weather is an abnormality of Metal Qi; the blazing heat is Fire Qi returning to retaliate. (“Se” is pronounced like “Se” in “sese.”)

The calamity occurs in the direction associated with “three.” Fire is the retaliatory Qi of Wood, so the calamity occurs in the east; “three” is the number associated with the eastern direction. The original text ends here unfinished.

These phenomena appear because one force has gained the upper hand. ○ The “Newly Collated Commentary” says: according to the “Treatise on the Great Discussion of the Six Cycles and Correct Periods,” disasters occur in the third position.

“Returning” means retaliation.

In this year, flying insects, borers, maggots, and pheasants are chiefly seen. Flying insects belong to the feathered creatures; borers are insects that arise inside objects; maggots are the larvae produced by flies. All of these spontaneously transform within objects. Pheasants are birds that damage crops.

Thunder and lightning then occur. Thunder is the great sound that rings through the sky when clouds darken. Lightning-thunder is thunder that strikes swiftly and violently, like gunpowder exploding suddenly: a crashing thunderclap.

The “Era of Hidden Brightness” is called “Prevailing Over Growth.” This means that the Qi of storage overcomes the Qi of growth. It refers to the years Guiyou, Guiwei, Guisi, Guimao, Guichou, and Guihai.

The Qi of growth cannot unfold, so the Qi of storage spreads everywhere at that time. The growing Qi of Fire cannot exert its influence, and the storing Qi of Water consequently flourishes.

The Qi of contraction takes charge in each domain, while transformation and governance tend toward balance. The Qi of Metal and Earth do not conflict with the Qi governing this year, so Metal carries out its seasonal duties as usual, and the Qi of Earth remains steady.

Cold and clear, purifying Qi appears repeatedly, weakening the season of summer heat. Because the Qi of Fire cannot exert its influence, the myriad things that grow in keeping with the season may bear fruit and ripen, but their shoots cannot grow. When the climate shifts, the plants have not yet fully matured, and the Qi of growth has already declined.

Yang Qi is suppressed and hidden away, and hibernating creatures go into hiding early. This is because Yang Qi cannot exert its influence and Yin Qi has gained the upper hand. If Gui Mao or Gui You governs this year from above, however, the hibernating creatures do not go into hiding. ○ The “Newly Collated Commentary” says: on closer examination, hibernating creatures also do not go into hiding in the years Guisi and Guihai.

The climate of this year is stagnant, oppressive, and stifling; its effects are swift and violent.

The signs of climatic change sometimes appear and sometimes remain hidden; they are unpredictable.

When it breaks out, it causes pain, because pain corresponds to the Heart, and this year’s governing Qi is also connected with the Heart.

The fruits of this year are chestnuts and peaches: chestnuts belong to Water, and peaches to Metal. The fruits show branching veins and contain liquid.

The grains of this year are beans and rice: beans belong to Water, and rice to Metal. Their flavors include both bitter and salty; their color is black and red, with black appearing when they ripen. The corresponding domestic animals are the horse and the pig, belonging respectively to the Fire and Water categories; the corresponding creatures are feathered creatures and scaled creatures.

In years dominated by Water Qi, the climate is marked by ice, snow, frost, and cold. The sounds belong to the Zhi and Yu notes (among the ancient Five Tones, Zhi corresponds to Fire and Yu to Water), with Zhi changing in response to Yu.

These years are prone to symptoms such as mental confusion, doubt, sadness, and forgetfulness. Fire Qi becomes restless and escapes its usual constraints. Yin Qi suppresses Yang Qi, throwing Fire Qi out of balance and causing confusion that is difficult to treat. When Heart Qi is deficient, sadness and forgetfulness are more likely. These symptoms arise as Water Qi changes.

Fire Qi is weak and Water Qi is strong, so in the climate changes of the “Fuming Period” (years when the Fire phase is suppressed by Water Qi), half follow the course of Water Qi. “Minor Zhi” is the same as “Minor Yu”: Fire Qi is deficient, so half the changes follow Water Qi. The New Collation notes that this is discussed in detail under “Minor Zhi phase.” Of the six years, Guiyou and Guimao are both years of Proper Metal; Guisi and Guihai are years of Convergence with the Year. In Guiwei and Guichou, Minor Zhi is the same as Minor Yu, so the classic does not separately mention “Partial Yu.”

“Upper Shang” is the same as “Proper Shang.” When Yangming (the Qi of dry Metal) appears above the annual phase, its Qi transformation is the same as in a balanced Metal year. Guiyou and Guimao are precisely such years. The New Collation notes that the classic does not mention “Upper Gong” or “Upper Jue.” This is probably because Gong and Jue Qi do not have a marked restraining effect on Fire Qi, so the classic does not discuss them one by one.

Evil Qi damages the Heart; the affected organ is the Heart.

Stagnant Qi and bitter cold are signs of disordered Water Qi. Relentless torrential rain, by contrast, shows Earth Qi acting to restrain the other Qi. “Disaster and calamity in the Seventh Palace” is an ancient expression referring to directions and celestial stations; “Seventh” indicates the south. The New Collation notes that the Treatise on the Great Discussion of the Six Cycles and the Correct Epoch says the disaster lies in the Seventh Palace.

This year is prone to sudden downpours and crashing thunder. Such changes occur when the Qi of Heaven and Earth contend. The Qi within the region where they interact is also harmed, affecting grain yields and injuring fish and other aquatic animals.

Overcast gloom and prolonged, heavy rain arise from changes in Dampness Qi.

The “Period of Low and Weak Earth” (years when the Earth phase is deficient and Earth Qi wanes) is called “Diminished Transformation.” This refers to the years Jisi, Jimao, Jichou, Jihai, Jiyou, and Jiwei.

Earth Qi cannot carry out its transforming and nurturing function normally, while the generative action of Wood Qi becomes especially pronounced. When Earth Qi is deficient, Wood Qi acts on its own. The Qi of growth is harmonious, but rainfall comes at the wrong time; the Qi of harvest remains steady. When the various climatic Qi do not intrude upon one another, the climate is stable. Because Earth Qi’s transforming action is insufficient, rain falls out of season.

Wind and cold occur together, yet plants and trees grow lush and beautiful. Wind belongs to Wood, and cold belongs to Water. When Earth Qi is deficient, cold Qi can prevail; generative Qi becomes especially pronounced, so plants and trees flourish. But although the grains head and flower, they do not set seed. Even when they do, the grain is often shriveled and empty.

Lush, beautiful growth arises through the transforming action of Wood Qi. But when Wood Qi is insufficient, the inside of the fruit remains hollow, so grains are shriveled and of poor quality. Wood Qi is diffuse and unsettled. Wood also has the function of opening pathways and dispersing; accordingly, things too become dispersed along with Wood Qi.

Wood Qi should, in its proper function, be still and settled. Although it cannot by itself govern all things when its season is in command, it sometimes comes into play and ultimately returns to the Virtue of Earth, expressing stillness and stability.

When Wood Qi stirs, symptoms may include swelling, retching, splitting, ulceration, and abscesses. “Yang” means sores; “yong” means vomiting; “fen” means splitting open; “kui” means ulceration; and “yongzhong” means pus-filled swellings.

When Wood Qi flares up, symptoms may appear as dampness and stagnation, which are qualities of Earth. “Ru” means moist.

The organ that stores Wood Qi is the spleen. The spleen governs the storage of essence and Qi, and is also prone to illness from related pathogenic influences.

The fruits corresponding to Wood Qi are plums and chestnuts: plums belong to Wood, and chestnuts to Water. Their corresponding characteristic is “moist kernels”: the flesh is juicy, while the pit is hard. However, the editors point out that “moist fruit” in the surrounding passages is associated with Water, so “ru” here may instead have been “rou,” meaning flesh. Wang Bing’s commentary may not be correct either.

The grains corresponding to Wood Qi are beans and hemp: beans belong to Water, and hemp to Wood. Their flavors are sour and sweet; foods with a sweet flavor also acquire a sour flavor when fully ripe. Their colors are blue-green and yellow: things that are yellow on the outside also carry a blue-green hue. The corresponding domestic animals are the ox and the dog: the dog belongs to Wood, and the ox to Earth. The corresponding creatures are the naked and the hairy: the naked belong to Earth, and the hairy to Wood.

The climatic expressions governed by Wood Qi are drifting, surging in anger, shaking, and dispersing. Its corresponding musical notes are Gong and Jue, with Gong arising from Jue. Related illnesses include undigested food passing through the bowels, abdominal fullness, and obstruction. These result from Earth Qi becoming congested, and thus also arise through changes in Wood Qi.

“Reduced Gong” is the same as “reduced Jue” because the Earth movement is insufficient, so part of it follows Wood’s transformation. The editors add that, among the six years governed by the reduced Gong movement, the years jichou and jiwei correspond to standard Gong, while jisi and jihai correspond to standard Jue. Only in the years jimao and jiyou is reduced Gong the same as reduced Jue. This is why the original text does not say “divided Jue.”

“Upper Gong” is the same as standard Gong: when Taiyin is the qi governing the heavens, its generative and transformative pattern is the same as that of balanced Earth movement. The years jichou and jiwei are years in which Taiyin governs the heavens.

“Upper Jue” is the same as standard Jue: when Jueyin is the qi governing the heavens, the years all belong to the Era of Diffuse Harmony. The years jihai and jisi are years in which Jueyin governs the heavens.

Other related illnesses include diarrhea in which whole grains pass undigested. This results from an excess of Wind Qi. Pathogenic influences injure the spleen; if imbalances among the various Qi dynamics are left unchecked, Metal Qi may also become diseased and then, in turn, damage the spleen.

The scripture does not mention “Shang above” (the climatic influence of Shang, which corresponds to Metal) because Earth and Metal do not overcome or attack each other. For this reason, the scripture does not record this item. The commentary also says, “Even if Metal Qi is impaired among the various climatic influences, it will injure Spleen Earth on its own.” The character “Metal” here may be an error.

“Shaking, breaking, and drifting” are signs that Wood Qi has lost its normal function. “Pale and withered, scattered and fallen” describes Metal Qi retaliating against Wood Qi.

The disasters caused by this climatic abnormality occur in the “four corners”: southeast, southwest, northwest, and northeast. These are also the directions where Earth Qi resides. The New Collation says that, according to the “Treatise on the Great Theory of the Six Periods and Regularity,” the disasters occur in the five palaces.

The main harm in this year is breaking and ruin. Four-legged animals such as tigers, wolves, monkeys, jackals, leopards, deer, and muntjacs will damage crops and endanger human lives. The character for muntjac is pronounced “ji.”

Cool Metal Qi begins to operate, suppressing the orders that govern the growth of Wood Qi.

“Years of the Reversal and Transformation” refers to years when Metal Qi breaks down Wood Qi and governs contraction. These include the Yichou, Yihai, Yiyou, Yiwei, Yisi, and Yimao years.

When the Qi of contraction arrives late, the Qi of growth is able to spread. In other words, if the Qi of contraction does not operate on schedule, the Qi of growth takes advantage of the opportunity to disperse and act.

Fire Qi and Earth Qi work together to bring about transformation and generation. Fire’s governing influence is able to take effect, and all things flourish.

At this time, the climate tends toward Fire Qi, reflecting its influence.

Its action is impetuous and urgent. Although Fire Qi begins to act late, once it takes effect it does so swiftly and fiercely, displaying Fire’s characteristic agitation.

The resulting changes include coughing, obstruction of the two lower orifices, chest oppression and mental clouding, and Qi counterflow. “Keng” refers to the sound of coughing; “jin” means obstruction of the two lower orifices; “mao” means clouded and oppressed; and “jue” means Qi surging upward in counterflow.

When it flares up, coughing and wheezing occur. Coughing is the audible expression of Metal Qi, while wheezing is related to the Lung’s role in governing Qi.

The corresponding organ is the Lung. The Lung stores Qi and can also be the organ where related disorders arise.

The corresponding fruits are plums and apricots: plums correspond to Wood, and apricots to Fire.

The corresponding fruit characteristics are a hard outer shell and branching patterns within.

The corresponding grains are hemp and wheat: hemp corresponds to Wood, and wheat to Fire; wheat is reddish in color.

The corresponding flavors are bitter and pungent. Bitter is dominant, while the pungent flavor also carries some bitterness.

The corresponding color is white tinged with cinnabar red—that is, red with some white.

The corresponding domestic animals are the chicken and the sheep. The commentator explains that Metal Qi includes transformations of Fire and Earth, which is why it corresponds to the sheep. The New Collation points out that, according to the Five Phases correspondences, the horse belongs to Fire and the ox to Earth, yet here the sheep is named. Wang’s commentary holds that the sheep arises from the combined transformation of Fire and Earth. Some argue that the character “Earth” should be removed from Wang’s commentary, but the New Collation considers this view mistaken.

Insects of the shell-bearing kind appear, along with feathered creatures.

In this year, Fire Qi prevails over Metal Qi. The governing Qi is bright and dazzling, hot and searing. In terms of the tones, the Shang tone follows the Zhi tone: Metal Qi is insufficient, so it changes in accordance with Fire Qi.

The illnesses of this year include sneezing, coughing, nasal congestion, and nosebleeds. These are disorders of Metal Qi, caused by its changing in accordance with Fire Qi. When Fire Qi comes to prevail, Metal Qi yields to it. The signs of Lesser Shang, when Shang Metal Qi is diminished, are the same as those of Lesser Zhi, when Zhi Fire Qi is diminished. Because Metal Qi is insufficient and partly transforms in accordance with Fire, its signs match those of Lesser Zhi. The New Corrected Commentary says that the explanation of Lesser Shang is given in the relevant passage.

Of the six years governed by the movement of Yi, the Yi Mao and Yi You years follow normal Shang, while the Yi Si and Yi Hai years follow normal Jue. The Yi Chou and Yi Wei years belong to Lesser Shang and therefore also match Lesser Zhi. For this reason, the text does not say “distinct from Zhi.”

Upper Shang follows normal Shang. If Yangming, or Yangming Dry Metal, governs the heavens, the patterns of transformation and generation are the same as in an ordinary year of Metal movement. This is the case in the Yi Mao and Yi You years.

Upper Jue follows normal Jue. If Jueyin, or Jueyin Wind Wood, governs the heavens, the patterns of transformation and generation are the same as in an ordinary year of Wood movement. This is the case in the Yi Si and Yi Hai years. The New Corrected Commentary says that Metal and Earth do not overcome or restrain one another, so the classic does not say “Upper Gong follows normal Gong.”

Evil Qi harms the Lungs. When it gains strength, its pathological changes manifest in the Lungs.

When the fiery radiance blazes fiercely, ice, snow, frost, and hail appear. This is Water Qi retaliating after Fire Qi has lost control. The hail that falls in Water Qi’s retaliation is shaped like half a pearl. The New Corrected Commentary notes that the word “half” in the commentary may be an error.

Disaster corresponds to the ninth direction, which is the west. The New Corrected Commentary says that the “Treatise on the Great Discourse on the Six Cycles and Regularities” gives the reading “disaster in the ninth palace.”

The creatures chiefly seen in this year are scaly animals, creatures that hide underground, wild boars, and rats. They move abruptly and remain hidden. The year’s Qi drives them to range about, harming red fruits and feathered creatures.

If the year’s Qi arrives early, it produces severe cold; this is a transformation of Water Qi.

A year in which the flow of water dries up is called “Reversed Yang”: Yin Qi is insufficient, and Yang Qi takes its place. This refers to the Xin Wei, Xin Si, Xin Mao, Xin You, Xin Hai, and Xin Chou years.

The season for storing all things fails to function normally, and the Qi of transformation and generation grows strong. This is a sign that Water Qi is weak and Earth Qi is strong. The Qi of growth spreads widely, and hibernating insects no longer remain hidden.

The classic says “Taiyang governs at the spring,” which does not accord with the passage here. The circumstances described in the classic apply when Jueyin or Yangming governs the heavens.

Earth Qi is moist, springs diminish, and the branches of plants grow lush, flowering and bearing fruit in abundance. This shows that the Qi of growth and transformation is ample and substantial.

The Qi of this year moves sluggishly; this is a manifestation of following Earth Qi.

Its function is to make fluids seep out and be discharged. When fluids cannot flow freely, they become stagnant.

Its changes appear as stopped, hardened bowel movements. This refers to diarrhea: when fluids are insufficient to moisten the intestines, stool becomes dry and hard and is difficult to pass. If the year’s Qi cannot contain and hold them in, fluids descend instead, and discharge becomes urgent and rapid.

When it attacks, it makes a person dry and withered. This happens because Yin Qi is deficient and Yang Qi is excessive.

The organ it governs and stores in is the kidneys; this refers to disorders of storage governed by the kidneys.

Its corresponding fruits are dates and apricots: dates belong to Earth, and apricots to Fire.

Its corresponding fruit-like substances are moist, fleshy foods: moisture belongs to Water, while flesh belongs to the transformation of Earth.

Its corresponding grains are broomcorn millet and panicled millet. Broomcorn millet belongs to Fire, and panicled millet to Earth. The New Collation notes that, according to the passage above, wheat is the grain belonging to Fire, so “broomcorn millet” here may be a scribal error for “wheat.” Although the “Discourse on the True Words of the Golden Coffer” has “broomcorn millet,” this passage has “wheat,” and the original wording of this passage should be followed.

Its corresponding flavors are sweet and salty. Sweetness is grouped with salty flavor; “sweet” here carries the sense of being pleasing and fine.

Its corresponding colors are yellow and dark, that is, yellow tinged with black.

Its corresponding domestic animals are the pig and the ox, which correspond respectively to Water Qi and Earth Qi.

Its corresponding creatures are scaly and naked ones. Scaly creatures are discussed together with naked ones.

The weather it governs is dust-filled, gloomy darkness. This is caused by Earth Qi becoming excessive.

Its corresponding tones are Yu and Gong; Yu is discussed together with Gong.

The disorders it governs include weakness and flaccidity, reversal, hardness, and illnesses of the lower body. Water Qi and Earth Qi are mixed, so these conditions arise. They change along with Earth Qi and cannot overcome it; therefore, they also change according to the transformation of the other Qi.

“Minor Yu” is the same as “Minor Gong,” indicating that the transformations of Water and Earth each account for half. The New Collation explains that, during the six years of the Minor Yu movement, the years Xin-chou and Xin-wei correspond to Correct Gong, while the four years Xin-mao, Xin-you, Xin-si, and Xin-hai all correspond to Minor Gong. That is why it does not say “divided Gong.”

“Upper Gong” is the same as “Correct Gong.” It means that when Taiyin is above, its generation and transformation are the same as those of an ordinary Earth movement. The years Xin-chou and Xin-wei are years when Taiyin is above. The New Collation suggests that “Upper Jue” and “Upper Shang” are not mentioned here probably because Water Qi does not mutually overcome Metal or Wood.

The disorder it governs is urinary obstruction: “obstruction” refers to inability to urinate, while “blockage” refers to dry, difficult, and impeded bowel movements. This results from pathogenic Qi injuring the kidneys; when pathogenic Qi becomes excessive, it returns to the kidneys.

Dust-filled gloom and sudden rain are harms caused by excessive Earth Qi. Trees being shaken, broken, or uprooted occur when Wood Qi in turn restrains Earth Qi.

The disaster occurs in the “one” direction, that is, the north. The direction here refers to the region in which a state, commandery, prefecture, or county is located. The New Collation cites the “Discourse on the Six Cycles and Corrective Periods,” which says, “The disaster is in the One Palace.”

It governs the outward appearance of furry animals, the transformation of foxes and raccoon dogs, and the difficulty of storing grain.

“Fur appears” means that furry animals such as elk, muntjac, roe deer, deer, badgers, rabbits, tigers, and wolves become exposed and suffer harm. Here, the yellow Earth Qi also harms the leader among the naked creatures. “Transformation” refers to foxes turning into spirits; foxes, civets, and other animals are affected by this Qi. “Not stored” means that grain is damaged; rats, badgers, rabbits, civets, and raccoon dogs correspond to this sign. This is what is meant by fur appearing and grain being difficult to store. (“Badger” is pronounced duan.)

Therefore, if one acts when the other party is weak and in danger, one will soon incur calamity through brutality and lack of virtue, and the disaster will ultimately rebound upon oneself. When the sign is slight, the retribution is slight; when circumstances are grave, the retribution is grave. This is the ordinary pattern of changes in the course of Qi.

This passage summarizes how, when the Qi of the Five Phases is deficient, cycles of overcoming and retaliation arise. Taking advantage of another’s isolation, weakness, and peril, relying on one’s own strength, going uninvited, and presumptuously imposing harsh punishments naturally bring resentment and calamity. Who else could one blame? For example, when Wood Qi is weak and Metal Qi comes to overcome it, suddenly acting with brutality is a lack of virtue. When Wood is injured by Metal, Fire Qi will surely rise in retaliation. When Metal is then burned by Fire, calamities follow one after another. The heavier the punishment, the heavier the retaliation; the lighter the punishment, the lighter the retaliation. This is the usual pattern when Qi is set in motion; it is simply how things are. The principles of the Five Phases always operate through this kind of alternation.

The “New Collation and Correction” says: For a detailed account of the insufficiency of the Five Circulations, see the “Treatise on Changes in Qi Between Heaven and Earth.”

The “Era of Generative Growth” is called “Opening and Spreading.”

All things rely on Wood Qi to grow and develop. Wood Qi opens and spreads their forms and qualities; this is what “Opening and Spreading” means. It corresponds to the six years ren-shen, ren-yin, ren-zi, ren-wu, ren-chen, and ren-xu. (The ancient form of the character “chen” was written as □.)

The Earth Qi becomes loose and permeable, allowing the blue-green Qi to rise upward.

Generative Qi moves upward, so the substance of Earth becomes loose and permeable. This is the sign that Wood Qi governs the season: blue-green Qi rises and reaches through. “Reach” means to pass through and become visible.

The warm, harmonious Yang Qi spreads its transforming influence, and Yin Qi follows in its wake.

The Qi of lesser Yang first stirs on the outer surfaces of things, and the Qi of reverting Yin then moves within them.

Generative Qi is abundant and richly nourishing, so all things flourish.

In this year, Wood Qi is excessive and Metal Qi does not come to overcome it. The season of growth can therefore take effect, and all things spread out and flourish.

Its transformation is growth, and its appearance is beautiful.

When the transformations of Wood Qi proceed smoothly, all things appear well-formed and beautiful.

Its governing action is to disperse.

The Qi of growth and flourishing spreads widely, reaching everywhere.

Its season causes all things to unfold and grow.

“Tiao” means to extend in orderly, upright lines; “shu” means to unfold and open. All things extend upright and unfold, then grow and develop. The nourishing influence of generative Qi always follows the natural order of things.

The illnesses it brings about are shaking, dizziness, and disorders affecting the crown of the head.

“Drooping” means swaying; “dizzy” means spinning; “crown” refers to the top of the head; and “illness” refers to an abnormal change in Qi (vital energy).

Newly Revised Commentary: Wang Bing did not explain what “movement” means here. In the passage below on the “Period of Abundant Earth,” it says, “Its movement is softness, accumulation, and storage.” Wang Bing comments that “movement” means change. Likewise, the “Period of Firm Completion” says, “Its movement causes sudden fractures, sores, and infestations”; Wang Bing comments that “movement” gives rise to illness. This shows that when the Qi of the Five Phases changes, it can thereby cause illness. The meaning of “movement” is the same for Wood, Fire, Earth, Metal, and Water.

Wang Bing’s commentary on the Treatise on the Essential Subtleties of the Pulse identifies “crown illness” as an illness at the top of the head. His commentary on the Treatise on Strange Illnesses likewise says that “crown” refers to the top of the head, that is, the head. So “upper” in this commentary refers to the head, while “illness” refers to Qi. The word “Qi” must be superfluous.

Its De: ringing, disorder, sprouting, and splitting

The effects of Wood Qi are ringing sounds, disorder, and the emergence and splitting open of new growth.

These arise from wind Qi.

Newly Revised Commentary: In the Treatise on the Six Cycles and the Normal Course of the Five Periods, the wording is “its transformations are ringing, disorder, sprouting, and splitting.”

Its changes: shaking, breaking, collapsing, and uprooting

“Shaking” means trembling; “breaking” means snapping; “collapsing” means falling over; and “uprooting” means being torn out by the roots.

Newly Revised Commentary: The Treatise on the Six Cycles and the Normal Course of the Five Periods has the same wording.

Its grains: hemp and rice

The grains corresponding to Wood Qi are hemp and rice.

Wood Qi is brought into harmony with Metal Qi.

Its animals: chickens and dogs

The domestic animals corresponding to Wood Qi are chickens and dogs.

Here, “equal” refers to chickens breeding and reproducing.

Its fruits: plums and peaches

The fruits corresponding to Wood Qi are plums and peaches.

Here, “equal” refers to plum and peach trees bearing fruit.

Its colors: blue-green, yellow, and white

The corresponding colors are blue-green, yellow, and white. When blue-green enters yellow, white becomes apparent.

Its flavors: sour, sweet, and pungent

The corresponding flavors are sour, sweet, and pungent. Sour enters sweet, harmonizing and transforming together with pungent.

Its image: spring

Its image is spring, when spring Qi spreads forth and brings warmth and mildness.

Its channels: Foot Jueyin and Foot Shaoyang

The corresponding channels are the Foot Jueyin channel and the Foot Shaoyang channel: Foot Jueyin is the Liver channel, and Foot Shaoyang is the Gallbladder channel.

Its organs: Liver and Spleen

The corresponding organs are the Liver and Spleen. When Liver Qi becomes excessive, it affects the Spleen.

Its creatures: hairy and shelled

The corresponding kinds of creatures are those with hair and those with shells. Wood Qi is abundant, so both hairy and shelled creatures can grow and reproduce.

Its things: hard within and hard without

The corresponding things are hard inside and hard outside. Those with hard kernels within correspond to those with hard shells on the outside.

Its illness: anger

The corresponding illness is a tendency toward anger, caused by excessive Wood Qi.

Great Jue is the same as Upper Shang

Excessive Wood Qi is the same as “Upper Shang” Qi.

Newly Revised Commentary: In the descriptions of excessive Five Phase movements, only “Great Jue” is said to be the same as “Upper Shang”; the other four movements have no such statement. This sentence is therefore suspected to be an interpolation.

When Upper Zhi governs, its Qi runs counterflow, and its illnesses are vomiting and diarrhea

If the Qi governing the heavens—the Qi that presides over the climate and changes of the first half of the year—is Shaoyin or Shaoyang, Wood Qi runs counter to its normal course, and vomiting and diarrhea may occur. In the Renzi and Renwu years, Shaoyin governs the heavens; in the Renyin and Renshen years, Shaoyang does. When Wood Qi is excessive and encounters…

The movement of Fire Qi is disordered, so the flow of Qi is obstructed.

The Newly Collated Corrections says that, according to the Treatise on the Five Phases’ Movements, illness can arise even when the Qi of the Five Phases are mutually harmonious because Qi below encroaches on Qi above, or because Qi occupies an unsuitable position. The text does not say “upper Yu” because Water Qi moving into the position of Wood is mutually compatible—that is, the Qi of the Five Phases are in harmony—so this phrase is not used.

If the Fire movement fails to fulfill its De, the gathering Qi of autumn will in turn restrain it. Autumn Qi is forceful and severe. When it reaches its extreme, the Qi of desolation and the Qi of coolness flourish, and plants wither. Thus, pathogenic Qi injures the Liver.

Fire Qi becomes excessively self-assured and encroaches on Earth Qi. When Earth Qi is blocked to the extreme, Metal Qi rises in retaliation. Metal Qi enforces the decree of desolation, so pathogenic Qi injures the Liver, which belongs to Wood.

The “Era of Radiant Brilliance,” when the Fire movement is at its height, is also called the “Era of Lush Abundance.” When the myriad things encounter Fire Qi like the sun, they flourish and grow dense. This refers to the years Wu-Chen, Wu-Yin, Wu-Zi, Wu-Xu, Wu-Shen, and Wu-Wu.

The Newly Collated Corrections says that some believe “sun” in the commentary should read “Tai Zhi.” But on close examination, the commentaries on excessive Wood, Earth, Metal, and Water movements do not use the five musical notes—Jue, Gong, Shang, and Yu—to explain the movements of Qi. The commentary on excessive Water movement says, “Yin Qi prevails greatly.” Here the subject is excessive Fire movement: when the myriad things encounter Fire Qi like the sun, how could the text mean “Tai Zhi”?

Yin Qi transforms and nourishes within, while Yang Qi flourishes outwardly. This shows that Yin-Yang Qi moves in an orderly way.

The heat of summer brings transformation, enabling the myriad things to flourish. This is because the Qi of growth is abundant.

Its transformative action is growth, and its Qi rises high. When the transformation of growth is in motion, the forms of the myriad things become robust; when rising Qi reaches everywhere, their colors become vivid.

Its governing influence appears as change and movement: things alter in form and seem unsettled.

Its seasonal character appears as a pronounced sound. This is because Fire’s action produces sound, and when it burns, flames become visible; its traces are unobscured, so its signs are clear and distinct.

Its changes appear as scorching heat, irregularity, and disturbance. “Wang” means error or abnormality; “rao” means disorder.

Its De appears as warmth, summer heat, and steaming warmth. These are the effects of heat transformation bringing growth.

The Newly Collated Corrections says that, according to the Treatise on the Six Qi’s Regular Cycles, this should read, “Its transformation is gentle warmth, brightness, and steaming heat”; another version reads “gentle warmth and radiance.”

Its changes appear as blazing intensity and boiling turbulence. These are signs that the victorious Qi and its counteracting Qi have reached their extreme.

The grains corresponding to it are wheat and beans. The commentary says this is because they have qualities that harmonize Fire and Water.

The domestic animals corresponding to it are the sheep and the pig; both have qualities of reproduction and nurturing.

The Newly Collated Corrections says that, according to the passage above in this chapter, the domestic animal corresponding to the Fire movement is the horse, so “sheep” here may be a scribal error for “horse.” The Treatise on the True Words of the Golden Casket and the Treatise on the Organs’ Qi and Seasonal Methods both read “sheep,” but this chapter reads “horse,” and its original text should be followed.

The fruits corresponding to it are apricots and chestnuts. Both are fruits borne by fruit trees.

Its colors are red, white, and black. When red also contains white and black, balance is restored.

Its flavors are bitter, pungent, and salty. A pungent substance also contains bitterness and saltiness; the three flavors combine in harmony.

Its seasonal aspect resembles summer, with the heat of a summer day.

Its corresponding meridians are Hand Shaoyin, Hand Taiyang, Hand Jueyin, and Hand Shaoyang: Hand Shaoyin is the Heart meridian, Hand Taiyang the Small Intestine meridian, Hand Jueyin the Pericardium meridian, and Hand Shaoyang the Triple Burner meridian.

Its corresponding organs are the Heart and Lungs, with Heart Qi stronger than Lung Qi.

Its corresponding creatures are feathered and scaled animals. When Fire Qi is in excess, scaled and feathered creatures are generated together.

Its corresponding categories of things are the pulse type and the moist, soft type. The pulse type belongs to Fire, and the moist, soft type to Water; the Qi of Water and Fire generate things together. The New Commentary says: “‘Pulse’ means ‘network vessels.’ Though the wording differs, the meaning is the same.”

The illnesses it brings about include laughter, malaria, sores and ulcers, bleeding, madness and delirious speech, and red eyes. All result from vigorous Fire Qi.

If the Feathered Star appears in the heavens, corresponding to Water among the Five Phases, its Qi is the same as the normal Fire of the zhi tone. The restraining Qi is in balance, and the illness is convulsions.

If it corresponds above to the Qi of the Sun, seasonal conditions will impose a restraint. In that case, an excessive Fire cycle will instead be like an ordinary Fire cycle. This is what happens in the wu-chen and wu-xu years. When the Fire cycle is like that of an ordinary year, the Qi of the Five Phases will not encroach upon one another, and the restraining action of Metal Qi will be equal to that of the other transformative Qi.

If it corresponds above to the zhi Star and the restraining Qi arrives late; or if it corresponds above to Shaoyin or Shaoyang, the transformative Qi will be biased toward Fire, and Metal Qi will be unable to transform in step with it. The wu-zi and wu-wu years correspond above to Shaoyin; the wu-yin and wu-shen years correspond above to Shaoyang. Fire Qi is vigorous, so the transformative activity of the restraining Qi occurs late. The New Commentary cites the Treatise on the Changes in the Qi of Heaven and Earth: “When the Fire cycle is excessive and Shaoyin or Shaoyang governs above, Fire blazes fiercely, springs dry up, and plants and trees wither.”

When Fire Qi governs with sudden violence, the Qi of the organs recovers. At times, the weather may become stagnant, bleak, and bitterly cold; in severe cases, rain, frost, and hail descend, and the cold becomes fierce, so that pernicious Qi harms the Heart. This happens because one fails to act according to one’s own virtue, slighting and encroaching upon the Qi of others. The New Commentary cites the Treatise on the Changes in the Qi of Heaven and Earth, noting that its account of “rain, ice, frost, and cold” conveys a meaning similar to this passage.

A cycle of Earth that is solid and flourishing is called “Broad Transformation.” Earth Qi is in excess, so its transformative activity extends widely to all things. This refers to the jia-zi, jia-xu, jia-shen, jia-wu, jia-chen, and jia-yin years.

Earth is substantial and still. It accords with the growth of all things, allowing the Qi of growth to become abundant. Earth’s virtue is deep and unagitated; it also follows Fire Qi’s nurturing action, enabling the transformative Qi of all things to flourish.

When the Qi of Supreme Yin is full within, all things can transform fully, grow, and reach maturity.

Supreme Yin is the vital essence of Earth. The ability of all things to change and grow, mature, and take form comes from the generative power of Supreme Yin’s numinous Qi acting within them.

In dense earth, smoke and dust fill the air, and the atmosphere is dim and obscure. “Thick earth” here refers to mountains, while “smoke and dust” refers to Earth Qi.

When heavy rain falls at the proper time, moisture takes effect and the commands of dryness recede. Moisture moves while dryness yields: this is the natural order.

The transformations of Earth Qi are harmonious and its aspect abundant. Its generative Qi is plentiful and balanced because it is clear, still, and peaceful.

Earth Qi’s commands are quiet and enduring. Stillness enables duration, so its commands remain constant. Its Qi and commands are complete in every respect because Earth Qi is unhurried.

Its movements and stillness take the form of moisture gathering, converging, and being stored. “Movement” refers to changes in the climate.

Its De is gentle and nourishing, substantial and deep. Because it is still and moist, its substantial De can endure. The New Correction notes that the “Treatise on the Great Discourse on the Six Cycles and the Right Periods” gives the phrase as “its transformations are gentle, moist, substantial, and nourishing.”

Its transformations appear as tremors and thunderclaps, violent winds and sudden rainstorms, and landslides and collapsing soil. “Tremors and thunderclaps” refers to thunder breaking out; “violent and sudden” describes storms that arrive abruptly. When torrential rain pours down, mountainsides collapse and soil is carried away by the water.

The grains corresponding to Earth Qi are millet and hemp; its corresponding animals are the ox and the dog. “In unison” means that they are conceived and grow together. Its corresponding fruits are jujubes and plums, which belong respectively to the transformations of Earth and Wood.

Its colors are yellow-black, dark, and blue-green: yellow tinged with black, while blue-green appears in its own true color. Its flavors are sweet, salty, and sour; the sweet flavor undergoes transformation together with the salty and sour flavors.

Its corresponding season is Late Summer, that is, the sixth month. The climate of this period shares the generative qualities of Earth Qi.

Its corresponding channels are Foot Taiyin and Foot Yangming, referring respectively to the Spleen Channel and the Stomach Channel. Its corresponding organs are the Spleen and the Kidneys, with Spleen Qi prevailing over Kidney Qi. Its corresponding creatures are the naked and the hairy, since when Earth Qi is in excess, both hairy and naked creatures are affected. Its corresponding bodily tissues are the muscles and the sinews and bones: the muscles belong to Earth, while the sinews and bones belong to Wood.

The corresponding illness is fullness in the abdomen and difficulty moving the limbs freely. Earth is still and settled in nature, so the signs of illness take this form. The New Correction points out that the text does not say “above, the Feather note” or “above, the Zhi note,” because the Qi of Zhi and Feather cannot alter the excess or deficiency of Earth Qi, and therefore no other signs are associated with it.

When fierce winds strike suddenly, they cause pathogenic Qi to injure the Spleen. Wood Qi becomes abundant and surges forth, thereby damaging the Spleen, which belongs to Earth.

“An Era of Firm Maturation” refers to an energetic cycle of solid harvests, also called “contraction and drawing in.” Yang Qi contracts, and Yin Qi begins to take effect. This describes the years Geng-Wu, Geng-Chen, Geng-Yin, Geng-Zi, Geng-Xu, and Geng-Shen.

At this time the sky is clear and lofty, and Earth Qi is bright and pure, showing the crisp, high quality of autumn that corresponds to Metal Qi. Yang Qi moves in accordance with the changes of Yin Qi.

Yin Qi follows the course of Yang Qi, and all things thereby grow and transform.

Dryness governs the seasons, directing the maturation of all things. Dryness moves and brings about change; it oversees the maturation of all things without exception. When the Qi of contraction spreads in abundance, change may be carried out everywhere, yet it cannot be brought to completion. If the contracting, killing Qi arrives early, the changes governed by Earth Qi cannot fully unfold. (The New Collation notes: “The character ‘flourishing’ may be an error.”)

All things thereby mature, while the movement of Qi is diminished. “Diminished” means reduced or weakened.

Its commands are austere, at once clear and still. Its orders are sharp and urgent; its force is strong, and it moves swiftly without obstruction.

The illnesses it brings on often arise suddenly, such as fractures, sores and ulcers, and zhu disorders—a category of illness that the ancients regarded as contagious or lingering.

Its De is expressed through mist, dew, and desolation. Mist and dew are manifestations of changes in Dryness Qi; “desolation” describes the sound of the wind. When Dryness Qi is still, it appears as mist and dew; when it moves, it gives rise to wind. (The New Collation points out that this passage in the “Treatise on the Six Primordial Periods” reads “transformation,” not “De.”)

Its transformations appear as austerity, killing, and withering, causing things to fall.

Its associated grains are rice and millet, the result of Metal Qi and Fire Qi acting together. (The New Collation considers that, since “wheat” was identified earlier as a Fire grain, this passage should read “rice and wheat.”)

Its associated domestic animals are the chicken and the horse, which together give rise to offspring. Its associated fruits are the peach and the apricot, which likewise bear fruit through the combined action of Metal Qi and Fire Qi.

Its associated colors are white, green, and red. White overlays green and red, allowing each to show its original color.

Its associated flavors are pungent, sour, and bitter: pungency belongs to Metal, while sourness and bitterness both take part in transformation.

It corresponds to autumn, whose climate is clear and crisp, like the transformations of the season.

Its associated meridians are Hand Taiyin and Hand Yangming—that is, the Lung and Large Intestine meridians. Its associated organs are the Lung and Liver. The Lung belongs to Metal; when Metal Qi is excessive, it restrains the Liver, which belongs to Wood.

Its associated creatures are shelled animals and feathered birds. Metal Qi is in surplus, so these two kinds of creatures breed together. Its associated forms are shells and silk-like networks, which respectively embody the transformations of Metal Qi and Fire Qi.

The illnesses it causes include asthma, rapid breathing, fullness in the chest, and gasping with the head raised.

If the annual movement Qi is excessive, with Zheng appearing above and Zheng Shang below, its growth and transformation are the same as in an ordinary year of Metal movement. If Shaoyin or Shaoyang appears above in the annual movement, the Qi of Heaven is constrained, and growth and transformation likewise resemble those of an ordinary year of Metal movement: Shaoyin appears above in the Gengzi and Gengwu years, and Shaoyang in the Gengyin and Gengshen years. Earth and Fire Qi restrain Metal Qi. When Fire Qi assails Metal, it affects the Lung, making coughing more likely. (The New Collation notes that “Shang Yu” is not mentioned here because Water and Metal do not restrain one another.)

If its commands suddenly become fierce, trees cannot flourish: their branches and leaves grow weak and withered, and their tips become scorched. The Qi of growth then rises up to restore them; great Fire spreads, bringing intense heat and scorching. As creeping plants begin to wither, these pathogenic Qi also damage the Lung.

“Change” refers to a climate or governing influence becoming excessive. When the climate is excessive, it suppresses the Qi of growth and emergence, so plants and trees cannot flourish.

The tips of plants and trees become scorched, wither, and die. If the hot Fire Qi rages without stopping, it will flare up and spread, scorching the vegetation. Even soft branches, vines, and delicate grasses will dry out and die. Fire Qi overwhelms Metal Qi, injuring the Lung Qi.

The Era of Flourishing Flow—years when Water’s movement is excessive—is called “Concealment and Storage.” Yin Qi is abundant, and Heaven and Earth undergo changes of closure and storage. This refers to the years Bingyin, Bingzi, Bingxu, Bingshen, Bingwu, and Bingchen. At this time, Cold Qi governs the transformation of all things, and Heaven and Earth are bitterly cold and frozen. This is a manifestation of Yin Qi.

The Qi of storage takes effect, and the commands of growth can no longer be proclaimed. When storage Qi is active, the changes of growth cease, and the command for emergence cannot arise. Its changes are piercingly cold, its force unyielding; when Cold Qi acts upon all things, they freeze and grow firm. Its governing influence is still and settled, while its Qi moves and pours forth like water.

Its climate appears as drifting, discharge, pouring, and overflow. “Wo” refers to water foam, and “yong” to water spilling over. Its Qi and De are expressed as freezing, bitter cold, and cold mist—characteristic changes of Cold Qi. [The New Textual Collation says that the Treatise on the Six Cycles and Regular Governance reads “its transformations are freezing, bitterly cold, shivering, and piercingly cold.”] Its abnormal changes are ice, snow, frost, and hail appearing out of season.

Its corresponding grains are beans, millet, and panicled millet; its corresponding domestic animals are pigs and cattle. Here, “qi” means that things are matched and jointly brought to maturity. Its corresponding fruits are chestnuts and dates, which embody the joint maturation of Water and Earth Qi. Its corresponding colors are black, red, and yellow: when black is added to red, yellow can still show its own true color. Its corresponding flavors are salty, bitter, and sweet: salty and bitter combine, while sweet also joins in to harmonize them.

Its corresponding season is winter, whose climate follows a sequence of freezing and killing, like the changes of winter. Its corresponding channels are the Foot Shaoyin Kidney channel and the Foot Taiyang Bladder channel; its corresponding organs are the Kidneys and Heart, since the Qi of Kidney Water can restrain Heart Fire. Its corresponding creatures are scaled creatures and creatures without coverings, because when Water Qi is abundant, both kinds are nourished. Its corresponding things are those that are moist and full: Water Qi makes things moist, and Earth Qi makes them substantial. [The New Textual Collation says that, according to other chapters, when Earth Qi is deficient it corresponds to “flesh,” and when Earth Qi is excessive it corresponds to “muscle”; the term “full” used here may be consulted alongside those passages.] The illness it brings about is distention and fullness, caused by an excess of Water Qi.

If Feather Qi appears above—that is, if the Qi presiding over Heaven belongs to Taiyang Cold Water—the Qi of growth cannot take effect, and the Qi of Heaven cannot transform, spread, and nourish the myriad things. In the years Bingchen and Bingxu, the Heavenly Tally appears above; these are years of Water’s movement. [The New Textual Collation says that the Treatise on the Transformation of Qi Between Heaven and Earth records: “When Taiyang is above, rain, ice, snow, and frost…”]

The final sentence of the original is incomplete; the translation therefore ends at the surviving text.

The dampness that should have descended according to the season did not appear. This climatic anomaly will cause all things to change. The classic does not say that dampness rose because the ruling influence for that year was being restrained.

If government orders become excessive, Fire Qi will surge violently, filling the air with dust and darkening the sky. When the atmospheric influences converge, heavy rain may also fall from time to time, and the pathogenic influence will consequently damage the kidneys.

When cold suddenly erupts repeatedly, this means that the Water movement is suppressing the Fire movement that governs the year, while the Earth movement rises in retaliation. The sky and earth thus grow dim; Earth Qi and Water Qi intermingle; heavy rain falls, and the pathogenic influence damages the kidneys.

Hence the saying: “If one cannot steadfastly maintain one’s own De, the force one restrains will retaliate. If one can steadfastly uphold what is constant, the force one restrains will also follow along in transformation.” This is what it means.

Here, “not steadfast” means relying on one’s surplus to encroach upon a force that cannot overcome oneself. “Steadfast” means keeping to the normal state and not abusing one’s authority or punishments. In this way, the Qi that restrains oneself will govern and transform together with the ruling Qi during that year.

The New Corrected Edition says: For a detailed discussion of the Five Movements in excess, see the “Treatise on the Changes in Qi at the Point of Interaction between Heaven and Earth.”