《黃帝內經素問補註釋文》Vol. 44

The Collected Commentaries on the Plain Questions of the Yellow Emperor’s Inner Classic, Volume 44, Rong, Part Two

Commentary by Wang Bing, Tang dynasty Director of the Imperial Stables and Master Who Reveals the Mystery. Revised and collated by Lin Yi and others, Song dynasty Court Gentleman for Ceremonial Service and Director of the Palace Library. Errors further corrected by Sun Zhao, Song dynasty Supervising Secretary in the Ministry of Works.

“Treatise on the Six Periods of Governance and Their Regular Order,” Part One

The Yellow Emperor asked, “I already understand the changes of the Six Qi, the alternating predominance and counteraction among them—the shifts by which one wanes and another waxes—their excesses and deficiencies, and the methods of regulating them with the flavors sweet, bitter, pungent, salty, sour, and bland, including the proper order in which to use these flavors. But I do not yet understand the changes of the Five Phases (Wood, Fire, Earth, Metal, and Water) in their cyclical operation. Sometimes they follow the Five Qi, sometimes they go against the qi of Heaven; sometimes they follow the qi of Heaven but go against the qi of Earth, and sometimes they follow the qi of Earth but go against the qi of Heaven. Sometimes they harmonize with one another, and sometimes they do not.

“I wish to understand the patterns of celestial timing and follow the principles of Earth’s qi; to harmonize the Five Phases and coordinate the changes of the Six Qi, so that the qi above and below Heaven and Earth work in concert and do not disrupt one another’s order; so that the ascent and descent of Heaven and Earth are each fitting, and the Five Phases operate without departing from their regular course. How should one distinguish what accords with or goes against these patterns when using the proper flavors to restore harmony?”

Wang Bing’s commentary says: “When the qi is the same, it is called ‘following’; when it differs, it is called ‘going against.’ When they restrain or overpower one another, they are said not to accord; when they generate one another, they are said to accord. The qi that governs Heaven and Earth takes effect in turn. At times there is excessive dominance, at times a counteracting qi, and each has its corresponding method of regulation. These principles are applied to harmonize the nature of the qi, without going against the qi of Heaven and Earth, and to bring it to a state of quiet balance.”

Qibo bowed twice and replied, “Your question is profound! It concerns the guiding principles of Heaven and Earth’s movement, and the source of transformation. Who but a sage ruler could fathom its principles? Though my understanding is shallow, I am willing to set out the patterns so that they may be handed down for generations and not lost.

“The movement of qi revolves in cycles, like Heaven and Earth. Changes of excess and deficiency always follow a fixed sequence of qi. If these principles are not explained and brought together, then as the years pass and the sages recede into the distance, how will people understand them?”

The Yellow Emperor said, “I hope you will develop and organize these principles, arrange them by category, distinguish the qi that governs each division, clarify the systems to which each belongs, explain their numbers and patterns, and make clear how they change under normal conditions. Can you tell me about this?”

Wang Bing’s commentary says: “‘The qi governing each division’ refers to the domain governed by each of the Six Qi. ‘The governing system’ refers to the positions in the cycle assigned to the Five Phases. ‘The numbers of qi’ means the fixed measures by which the qi of the Five Phases takes its turn in Heaven and Earth. ‘Regular transformation’ refers to the flavors suited to the qi governing a given year, such as sour, bitter, sweet, pungent, and salty, as well as cold, warm, cool, and hot.”

Qibo said, “First, determine the year, so as to identify its climatic qi and its governing Five Phases: Metal, Wood, Water, Fire, and Earth…”

Based on climatic changes such as cold, heat, dryness, dampness, wind, and fire, the patterns governing the movement of Heaven can be discerned, the people’s Qi can be harmonized, and the opening, closing, and unfolding of Yin-Yang can be understood without confusion. These numerical patterns can all be calculated. Let me explain them one by one.

“Sui” means complete, or the whole amount.

The Yellow Emperor asked, “What characterizes a year in which Greater Yang governs Heaven?”

Qibo replied, “This belongs to the cycle of the Chen and Xu years. In a Ren-Chen or Ren-Xu year, the Heavenly Stem Ren governs an excessive Wood phase, called Greater Jue. During such a year, Greater Yang governs Heaven and Greater Yin is at the Spring. The year’s movement and Qi belong to Wind. Climatic changes appear as wind whistling, plants tossing about, life sprouting, and branches and leaves splitting open. The New Collation notes that the Treatise on the Five Constant Governments reads, ‘Its virtue is to sound, sway, sprout, and split.’ Its abnormal changes are fierce winds that shake, tug at, and break vegetation. The New Collation explains that the references here to movement, transformation, and change follow the sequence of the Five Movements, such as Greater Jue. The corresponding illnesses include dizziness, a sense of swaying, and dimness of vision. The New Collation explains that these disorders are identified by considering the annual movement together with the Qi governing Heaven and that at the Spring.

“The Five Movements in this group are, in order: initial movement, Greater Jue; second movement, Lesser Zhi; third movement, Greater Gong; fourth movement, Lesser Shang; and final movement, Greater Yu.

“In a Wu-Chen or Wu-Xu year, Greater Yang still governs Heaven and Greater Yin is at the Spring, but the annual movement is excessive Fire, called Greater Zhi. The New Collation cites the Treatise on the Five Constant Governments, which says that the upper Yu in the cycle of Brilliant Fire is the same as Correct Zhi. The movement and Qi of these years belong to Heat, expressed in the climate as warmth, summer heat, and oppressive, steaming heat. The New Collation notes that the Treatise on the Five Constant Governments writes ‘steaming’ where this text has ‘warm.’ The abnormal changes are fierce, surging, boiling heat; the corresponding illness is constrained Heat.

“The Five Movements in this group are, in order: initial movement, Lesser Jue; second movement, Greater Zhi; third movement, Lesser Gong; fourth movement, Greater Shang; and final movement, Lesser Yu.

“In a Jia-Chen or Jia-Xu year, Greater Yang governs Heaven and Greater Yin is at the Spring. Jia-Chen is called a Year Meeting and also corresponds to a Heavenly Tally; Jia-Xu is likewise called a Year Meeting and corresponds to a Heavenly Tally. The New Collation explains that the Treatise on the Celestial Origin calls ‘receiving the year’ ‘directly facing the year.’ The Treatise on the Six Subtleties says that when the Wood movement coincides with Mao, Fire with Wu, Earth with the four seasonal months, Metal with You, or Water with Zi, the year is called a Year Meeting, indicating that the annual Qi is relatively balanced. Wang Bing says that ‘directly facing the year’ is also called a Year Meeting. Jia governs Greater Gong, and Chen and Xu belong to Earth’s four seasonal months, so these are called Year Meetings. As the text explains later, ‘matching the Heavenly Tally’ refers to an excessive annual movement that also coincides with the Heavenly Tally. Thus Jia-Chen and Jia-Xu are both Year Meetings and also match the Heavenly Tally.

“The movement and Qi of these years appear as gloom and dust. The New Collation notes that among the three years governed by Greater Gong, two passages read ‘gloom and rain,’ while only this one reads ‘gloom and dust’; it suggests that ‘dust’ may be an error for ‘rain.’ The climatic changes are mildness and dampness, with abundant rainfall. The New Collation also notes, on the basis of the Treatise on the Five Constant Governments, that this passage reads ‘muddy’ where the text has ‘moisture.’”

Its climatic changes manifest as shaking, terror, and violent winds and sudden rainstorms. The corresponding illnesses are dampness descending into the lower body and a sense of heaviness.

Tai Gong, Shao Shang, Tai Yu (final), Tai Jiao (initial), Shao Zhi.

With the Taiyang governing heaven, Tai Shang governing the spring, and Taiyin governing the earth, the years are Gengchen and Gengxu. In these years, the prevailing influence of the annual configuration is coolness. Climatic changes manifest as fog and dew, bleak and harsh conditions, and withering vegetation. The corresponding illnesses involve dryness, discomfort in the back, dizziness and clouded vision, and distention in the chest.

Tai Shang, Shao Yu (final), Shao Jiao (initial), Tai Zhi, Shao Gong.

With the Taiyang governing heaven, Tai Yu governs the spring. The New Collation says: The Treatise on the Great Principles of the Five Regularities reads, “Above, Yu prevails, and the qi of growth does not transform.”

When Taiyin governs heaven, the years Bingchen and Bingxu are Tianfu years—years in which the annual configuration’s movement and the qi governing heaven correspond.

The New Collation says: The Treatise on the Heavenly Origins and Cycles calls correspondence with the qi governing heaven “Tianfu.” The Treatise on the Six Subtle Essentials also says: in Earth movement years, Taiyin governs heaven above; in Fire movement years, Shaoyang or Shaoyin governs heaven above; in Metal movement years, Yangming governs heaven above; in Wood movement years, Jueyin governs heaven above; and in Water movement years, Taiyang governs heaven above. This meeting of the annual configuration’s movement with the qi governing heaven is called “Tianfu.” Later in this text it also says that when the movement of the Five Phases matches the qi governing heaven, it is called Tianfu. Whether the annual movement is excessive or deficient, if it corresponds to the qi governing heaven, it is called Tianfu.

In these years, the prevailing influence of the annual configuration is cold.

The New Collation says: A close examination of the three Tai Yu movements listed here suggests that this passage should refer to Shang Yu. When Shaoyang or Shaoyin governs heaven, the movement should be Tai Zhi; moreover, the movement when Shaoyang governs heaven is said to bring cold and harsh, killing conditions. For this reason, the wording “its movement is cold” when Shaoyin governs heaven appears to contain an error in the original text. Perhaps when the Taiyang governs heaven and Tai Yu governs the annual movement, the text should read “its movement is cold and harsh,” while when Shaoyang or Shaoyin governs heaven it should read “its movement is cold.”

Its qi transformations manifest as congealing, severity, and bitter cold.

The New Collation says: The Treatise on the Great Principles of the Five Regularities reads, “congealing, harsh, cold mists.”

Climatic changes manifest as ice, snow, frost, and hail. The corresponding illnesses arise when severe cold lodges in the sinews, bones, and joints between streams and valleys.

Tai Yu (final), Da Jiao, Shao Zhi, Da Gong, Shao Shang.

In every year when the Taiyang governs heaven, the movement of the climate precedes its usual seasonal timing. The six qi stages—birth, growth, transformation, maturation, gathering, and storing—also take effect ahead of their usual time. The same applies to other years in which the annual movement precedes the seasons.

The qi of heaven is harsh and killing; the qi of earth is still. Cold blankets the sky, and Yang cannot be put into action. The qi of Water and Earth combine, corresponding above to the planet Chenxing (Mercury) and the planet Zhenxing (Saturn), whose bodies appear bright and large.

The grains under its influence are black and yellow. The proper qi of Heaven and Earth enables all things to grow, transform, and mature; “jin” means yellow.

At this time, government orders are strict yet measured. When cold is in command, if it becomes excessive and the waters receive no warming Yang Qi, Fire Qi becomes pent up. It breaks out only when the right moment arrives.

When cold is too strong, it suppresses Fire Qi. Only when the Qi of the four seasons reaches the corresponding phase does Fire Qi suddenly erupt, producing intense heat.

When Lesser Yang Qi governs, the rain briefly stops. Once the rainfall becomes very heavy, it disperses, and the cloud Qi returns to Great Yin—the Yin Qi that governs dampness—gathering toward the North Pole. Dampness then spreads throughout.

“North Pole” refers to the Rain Office, the place the ancients believed governed rainfall. Waters moisten all things, cold covers above, and thunder rumbles below. Cold and damp Qi persist where the Qi of Heaven and Earth meet. The climate that year is unusually strong and out of balance.

People may suffer from cold-damp illnesses. Cold and damp invade the muscles, causing them to weaken and the feet to become limp and unable to contract. Watery diarrhea and bleeding may also occur.

The Newly Collated Commentary says: On close examination, the symptom of “bleeding” appears to result from Fire Qi becoming pent up and waiting for the right moment to erupt.

First Phase of Qi

During the first phase, Earth Qi shifts and the weather becomes very warm. This is caused by Lesser Yang ministerial Fire. Plants and trees flourish early, and people are prone to illness. Warm disorders begin to spread, with symptoms including fever, headache, vomiting, and sores between the skin and the flesh.

Here, “sores” refers to ulcers and red patches appearing beneath the skin, between the skin and the flesh.

Second Phase of Qi

During the second phase, the weather instead turns suddenly cool. People feel distressed, and plants and trees are struck by cold, causing Fire Qi to be suppressed. People may suffer from stagnant Qi and distension in the chest and abdomen; cold also begins to take hold.

The weather first turns cool and then grows colder, so cold begins to press upon the body.

Third Phase of Qi

During the third phase, the Qi that governs Heaven—the Qi that rules the climate of the first half of the year—takes effect. Cold Qi moves and rain falls. People may suffer from illnesses in which cold and heat are mixed: cold enters from outside, while heat develops within. They may also develop abscesses (pus-filled sores), diarrhea, vexing heat in the heart, confusion of mind, and oppression in the chest.

Heat symptoms appear during a period that should be cold, contrary to the normal seasons. Heat arises from the heart and threatens the mind and spirit. If support and treatment are not provided promptly, the Qi of the spirit will scatter. Timely treatment can preserve life; without it, the illness may prove fatal.

Fourth Phase of Qi

During the fourth phase, Wind and dampness contend for dominance. Wind Qi transforms into rain, and all things grow, change, and mature. People may suffer from severe heat, shortness of breath, weakened muscles, limp feet, and red or white diarrhea.

Fifth Phase of Qi

During the fifth phase, Yang Qi returns. Plants and trees grow, change, and mature, and people feel more physically at ease. This is because Great Fire is in command, allowing all things to unfold and flourish.

Final Phase of Qi

During the final phase, Earth Qi returns to its normal state and dampness is in command. Yin Qi gathers in the sky, while dust and fog dim the countryside. People feel distressed, desolate, and cold, and cold winds arrive. If the climate is abnormal, life in the womb may be lost. Therefore, that year one should use bitter medicines to dry dampness and warming methods to dispel cold.

The Newly Collated Commentary says: On close examination, the nine characters meaning “Therefore, in that year, use bitter medicines to dry and warm” should be placed after “ward off deficient and harmful influences and preserve what is normal”; the text has been transposed here.

It is essential to disperse stagnant Qi and first support the source of transformation. “Source of transformation” refers to the method of welcoming and supplementing Heart Fire in the ninth month. ○ The Newly Collated Commentary…

The commentator Zhengyun (in Wang Bing’s annotations, “Zhengyun” refers to the view of the person who corrected the text) says: Water Qi is about to grow strong, so in the ninth month one should meet it in advance and draw upon its source of generation and transformation—that is, first drain the source of the Kidneys. Because Water Qi is strongest in the tenth month, it should be met in advance during the ninth. The purpose of draining Water is to supplement Fire.

One should restrain an excess in the year’s governing influence and support the element that cannot overcome it. In a Tai Jiao year (a year of excessive Wood movement), the Spleen cannot withstand Wood; in a Tai Zhi year (excessive Fire movement), the Lungs cannot withstand Fire; in a Tai Gong year (excessive Earth movement), the Kidneys cannot withstand Earth; in a Tai Shang year (excessive Metal movement), the Liver cannot withstand Metal; and in a Tai Yu year (excessive Water movement), the Heart cannot withstand Water. These are the appropriate principles for regulating health in each year. In the five years when Taiyang governs the heavens (when cold Water Qi governs the first half of the year), one should generally first support Heart Qi, then support Kidney Qi.

Do not let an excessive climatic influence erupt suddenly and cause illness. Eat grains suited to the Qi of the year to preserve True Qi, and avoid Xuxie (pernicious winds arriving from an inauspicious direction) to maintain upright Qi.

The commentary says: When Wood Qi is excessive, the Spleen becomes ill; when Fire Qi is excessive, the Lungs become ill; when Earth Qi is excessive, the Kidneys become ill; when Metal Qi is excessive, the Liver becomes ill; and when Water Qi is excessive, the Heart becomes ill. The same principle applies when the Qi of Heaven and Earth is excessive. “Year’s grain” refers to yellow and black grains. “Xuxie” refers to winds blowing from behind the Chong position, the direction opposite the one governing the season.

Treatment should be adjusted according to whether the Qi of the year corresponds to cold and dampness or differs from them, and according to its degree: when it corresponds to cold and dampness, counter them with drying and warming methods; when it differs from them, counter them with drying and dampness-resolving methods.

The commentary says: Tai Gong, Tai Shang, and Tai Yu years correspond to cold and dampness, so they should be treated with drying and warming methods. Tai Jiao and Tai Zhi years differ from cold and dampness, so they should be treated with drying and dampness-resolving methods.

When using cold medicines, avoid the cold season; when using cool medicines, avoid the cool season; when using warm medicines, avoid the warm season; and when using hot medicines, avoid the hot season. The same principle applies to dietary restrictions and recommendations. If there is a real need to make use of these properties, one may go against the usual rule. Without such a need, going against it will cause illness. This is what is meant by attending to the “season.”

The commentary says: “Season” refers to the four seasons of spring, summer, autumn, and winter, as well as the periods governed by the Intercalary Qi—the auxiliary Qi associated with the left and right governors of Heaven and Earth. Cold, hot, warm, or cool properties that match the season should be avoided. But when one of the Six Qi governs and its cold, hot, warm, or cool property is needed to dispel illness, there is no need to avoid it. For example, if Taiyang governs the heavens and cold Qi causes illness, hot medicines may be used without avoidance. The same principle applies to the residual Qi of summer. This is why the text says, “When there is a need to make use of something, one may go against the usual rule.” The principles for food and medicine are originally the same. If one goes against the usual rule without any need to do so, this becomes a cause of illness and is not the proper way to formulate treatments and preserve health. The New Collation says: The topics of “when using cold, avoid the cold season” and “when there is a need to make use of something, one may go against the usual rule” are explained in detail below.

The Yellow Emperor said: Well said. What is the pattern of the years governed by Yangming (the dry Metal Qi)? Qibo replied: These are the Qi patterns of Mao and You years. When Yangming governs the heavens, with a Shao Jiao movement and Shaoyin governing the Earth, the restraining and retaliatory Qi of clarity and heat correspond; this pattern is of the same kind as a Zheng Shang year.

The commentary says: Clear Qi overcomes the Wood of Shao Jiao, so the child Qi of Wood (Fire) retaliates and brings heat. Clear Qi then rises again in response, which is why this is called “the restraining and retaliatory Qi of clarity and heat correspond.”

The stages of lesser transport follow the same pattern as those described above. “The same as correct Metal” means that when the year’s transport is Wood and falls short, its correspondence is the same as in the case where “upper Metal” is the same as “correct Metal.” The other lesser transports follow the same rule.

The New Commentary says: According to the Treatise on the Five Constant Administrations, “upper Metal” in the era of subdued harmony is the same as “correct Metal.”

Years Dingmao and Dingyou: Dingmao is a year of annual convergence. The influences of transport and Qi in Ding years manifest as Wind, clarity, and heat. In years when transport and Qi fall short, they are generally described together with the Qi that overcomes and the Qi that returns: Wind is the transport and Qi, clarity is the overcoming Qi, and heat is the returning Qi. The other lesser transports follow the same pattern.

The sequence of transports for these years is lesser Wood (first transport), greater Fire, lesser Earth, greater Metal, and lesser Water (final transport). Yangming governs above, and lesser Yin is at the spring. Cold and rain are the overcoming and returning Qi, as in “correct Metal.”

The New Commentary says: According to the Treatise on the Five Constant Administrations, “upper Metal” in the era of hidden brightness is the same as “correct Metal.”

Years Guimao and Guiyou are both years of annual convergence. The New Commentary says: According to the passage below in this chapter, a year in which transport and Qi fall short and the same year’s annual convergence also governs is called “convergence with the same year.” Here the transport is lesser Fire, which falls short; because lesser Yin also governs above, the year is called a convergence with the same year.

The influences of transport and Qi in these years manifest as heat, cold, and rain. The sequence of transports is lesser Fire, greater Earth, lesser Metal, greater Water (final transport), and greater Wood (first transport). When Yangming governs above, the transport is lesser Earth; lesser Yin is at the spring. Wind and coolness are the overcoming and returning Qi.

Years Jimao and Jiyou: The influences of transport and Qi manifest as rain, Wind, and coolness. The sequence of transports is lesser Earth, greater Metal, lesser Water (final transport), lesser Wood (first transport), and greater Fire. When Yangming governs above, the transport is lesser Metal; lesser Yin is at the spring. Cold and heat are the overcoming and returning Qi, as in “correct Metal.”

The New Commentary says: According to the Treatise on the Five Constant Administrations, “upper Metal” in the era of transformation through reform is the same as “correct Metal.”

The Yimao year is a year of the Celestial Tally; the Yiyou year is both a year of annual convergence and a Great One Celestial Tally year.

The New Commentary says: According to the Treatise on the Celestial Origin, when the Celestial Tally, annual convergence, and transport convergence coincide, this is called “threefold convergence.” The Treatise on the Six Subtle Foundations also says that when the Celestial Tally coincides with annual convergence, the year is called a Great One Celestial Tally year. Wang Bing explains that this is the convergence of all three: first, celestial convergence; second, annual convergence; and third, transport convergence. Some argue that since all three coincide in this year and it is called a Great One Celestial Tally year, it should no longer also be called a year of annual convergence. The New Commentary considers this view mistaken: the Yiyou year is inherently a year of annual convergence and is also a Great One Celestial Tally year, so the name “annual convergence” should not be omitted. Someone also asks why years such as Jichou, Jiwei, and Wuwu are called only Great One Celestial Tally years, without also being listed as years of annual convergence. The answer is that once one corner is named, the other three can be inferred; naming one of the features also includes the others.

It can be understood that if it were removed, that year would no longer be a “Taiyi Heavenly Talisman,” nor would it belong to the “conjunction of the year.” Therefore, it cannot be removed.

The year’s Qi proceeds in this order: cool, hot, cold. The ruling movement is Lesser Metal; Great Water is the final movement, and Great Wood the initial movement. After these come Lesser Fire and Great Earth.

In years when Brightness-Yang governs Heaven (the Qi of Brightness-Yang governs the first half of the year), Lesser Water and Lesser Yin apply. The excessive and restoring Qi of rain and wind are the same; this is seen in the Xinmao year. Lesser Earth is also the same.

The Newly Collated Corrected Text says: According to the Treatise on the Five Constant Governments, in years when the Five Movements are deficient, apart from the proper Wood, Metal, and Earth movements, Gui-Chou and Gui-Wei should be said to have Lesser Fire and Lesser Water in common; Ji-Mao and Ji-You have Lesser Earth and Lesser Wood in common; Yi-Chou and Yi-Wei have Lesser Metal and Lesser Fire in common; and Xin-Mao, Xin-You, Xin-Si, and Xin-Hai have Lesser Water and Lesser Earth in common. Together, these make ten years.

The discussion here mentions only “Lesser Earth in common.” This is probably because Chou and Wei in Gui-Chou and Gui-Wei belong to Earth, so it does not also say that they share Lesser Water; Mao and You in Ji-Mao and Ji-You belong to Metal, so it does not also say that they share Lesser Wood; Si and Hai in Xin-Si and Xin-Hai belong to Wood, so it does not also say that they share Lesser Earth; and beneath Yi-Chou and Yi-Wei, Greater Yang appears (the cold-Water Qi of Greater Yang), belonging to Water, so it does not also say that they share Lesser Fire. Once these eight years are excluded, only Xin-Mao and Xin-You have Lesser Water and Lesser Earth in common.

In the Xin-You and Xin-Mao years, the movements and Qi are cold, rain, and wind. The ruling movements proceed in this order: Lesser Water is the final movement, Lesser Wood the initial movement, followed by Great Fire, Great Earth, and Great Metal.

In all years when Brightness-Yang governs Heaven, climatic changes and the course of the Five Movements come later than the seasons. The things produced, grown, nurtured, and brought to maturity by the six stages of Qi—the climatic changes that divide the year into six phases—and their activity and stillness all come later with the seasons. The same applies to other years of Lesser Movements.

Heavenly Qi is urgent, earthly Qi is clear, and Yang Qi alone holds authority. Heat becomes intense, and all things grow firm through dryness. The Qi of pure wind is thereby brought into balance. Wind and dryness prevail where Heaven and Earth meet; Yang is abundant and Yin scarce in the climate. Clouds gather toward the place where rainwater collects, and dampness then spreads.

“Rain Repository” refers to the place where Greater Yin resides. When dryness reaches its height, it turns to moisture; as dryness comes to an end, it transforms into rain. This describes the climatic changes during the third stage of Qi.

The colors of the year’s grain are white and vermilion. This refers to grain produced by the normal Qi of Heaven and Earth. “Intercalary grain” refers to grain produced by intercalary Qi; “assigned to the great” means that this grain is produced by the movements and Qi mentioned earlier, such as Great Wood and Great Metal.

The Newly Collated Corrected Text also says: According to the Mysterious Pearl, annual grain and intercalary grain … The text is incomplete here; the following passage seems intended to explain the annual grain corresponding to the Qi at the spring, as well as the Qi at the spring…

Grains that grow in correspondence with the year’s prevailing cycle and the qi governing the heavens are called “grains of the year.” Grains produced through the interaction between the qi governing the heavens and the year’s cycle are separately called “intermediary grains.” Another explanation is that when the transformation of qi in one direction is insufficient, the direction that restrains it produces a corresponding substance in response; this, too, is called an intermediary grain. Such grains result from the action of pathogenic qi and are also known as “grains of combined transformation.” This account differs somewhat from Wang Bing’s interpretation. Wang Bing was a Tang-dynasty physician and commentator.

Damage to living things: White-colored creatures are more prone to infestation, while feathered creatures—that is, birds—consume the grain set aside for sacrifices. In this year, pests, birds, and warfare may all bring disaster and exhaust supplies.

Metal and Fire combining in virtue: Metal qi and Fire qi combine, corresponding to the celestial bodies Tai Bai (Venus) and Ying Huo (Mars). Both stars appear bright and large. At this time, government orders are harsh and changes in the weather are violent. Hibernating insects emerge, and flowing water does not freeze.

People are prone to coughs, throat obstruction, alternating chills and fever, sudden shivering, and symptoms such as difficulty urinating. If the cool, clearing qi arrives first and grows strong, furry animals die. If heat then breaks out violently, shelled creatures suffer. Violent changes in the weather, together with the alternating onset of the corresponding conquering qi and counteracting qi, bring disturbance and great disorder.

Metal qi first overcomes Wood qi, harming furry animals. Later, Fire qi overcomes Metal qi, and shelled creatures suffer in turn. The conquering qi comes first and causes harm, damaging feathered creatures; the counteracting qi that follows then grows strong and brings even greater disturbance. This is what is called “the qi of great disorder.”

First qi phase: Clearing qi and heat qi contend at the qi intersection, where the qi of Heaven and Earth meet. In early spring, Earth qi begins to stir; Yin qi has only just gathered, and the weather turns cold and austere. Water begins to freeze, and cold rain falls. People are prone to heat in the chest, abdominal distension, swelling of the face and eyes, drowsiness, nasal congestion and discharge, nosebleeds, sneezing, yawning, vomiting, and dark yellow urine. In severe cases, strangury may occur, with dribbling, painful, or difficult urination.

Note: The original says this is a “transformation of Taiyin” (Taiyin refers to qi transformation associated with damp Earth). A textual editor points out, however, that cold, austere weather and freezing water do not accord with a transformation of Taiyin.

Second qi phase: Yang qi spreads through the world, and people feel at ease. All things grow lushly, but epidemics rage and people are prone to sudden death. The commentators explain that this occurs when the qi of the ministers overwhelms that of the ruler.

Third qi phase: The qi governing the heavens takes effect. Cool qi prevails, and dry qi meets hot qi. Once dryness reaches its height, dampness appears in its place. People are prone to illnesses with alternating chills and fever—that is, malaria.

Fourth qi phase: Cold rain falls. People are prone to sudden fainting, shivering, confusion, shortness of breath, and dryness and thirst in the throat and mouth. Heart pain, abscesses, sores, malaria, bone wilting (weakness of the bones), and blood in the stool may also occur.

Fifth qi phase: Spring weather arrives unusually early. Plants and trees grow lushly, and people’s breathing is calm and even.

Final qi phase: Yang qi spreads through the world, and the weather turns unusually warm. Hibernating insects emerge, and flowing water does not freeze. People are generally healthy and stable, though warm diseases may still occur. The commentators regard this as the transforming action of the ruler’s qi.

Eating the grains harvested in a given year can stabilize that year’s Qi. Eating other grains besides the five staple grains can dispel pathogenic influences. When the Qi of the year is excessive, medicines with salty, bitter, or pungent flavors should be used to induce sweating, clear heat, and disperse pathogenic influences. This stabilizes the Qi of the year, prevents people from being harmed by pathogenic influences, keeps stagnant Qi from being damaged, and helps support the source from which the year’s Qi transforms and generates.

“Source of transformation” refers to the method of receiving and nurturing the source of the year’s Qi in the sixth lunar month. The New Textual Correction says: Metal Qi governs the seventh month, so it should be received a month beforehand to drain away Metal Qi.

In prescribing medicines, methods should be determined according to whether a condition is hot or cold, mild or severe, and according to the dosage. For conditions marked by excessive heat, treatment generally uses cooling methods that accord with the time of year. For conditions marked by excessive coolness and cold, treatment generally uses warming methods that accord with the Qi of the earth.

In years of Minor Wood and Minor Fire, the Qi of the year tends toward heat, so prescriptions mostly draw on the cooling Qi of heaven and the seasons. In years of Minor Earth, Minor Metal, and Minor Water, the Qi of the year tends toward coolness and cold, so prescriptions mostly draw on the warming Qi of the earth. Fire belongs to the earth, so years marked by excessive coolness generally call for the earth’s warming methods. Metal belongs to heaven, so years marked by excessive heat generally call for the cooling methods of heaven and the seasons.

When using cooling medicines, avoid the season when cooling Qi is in command. When using warming medicines, avoid the season when warming Qi is in command. The same principle applies to cold and warm medicines. Dietary care follows this principle as well. In exceptional circumstances, the approach should be reversed. This is the normal principle for regulating health through medicines. To violate it is to disrupt the regular order of heaven and earth and undermine the governing pattern of Yin-Yang.

The Yellow Emperor said, “Well said. What is the governance of Lesser Yang presiding over heaven—the transformation of the seasons under the command of Lesser Yang Qi?”

Qi Bo replied, “This is the pattern of the years in the Yin and Shen cycle.”

When Lesser Yang presides over heaven, the year has a Major Wood movement, with Wood Qi in excess.

The New Textual Correction says: According to the Treatise on the Five Constant Governments, when the Qi presiding over heaven is Fire of the Fire movement, the Qi moves in reverse.

Jueyin is at the spring, governing the movement of the earth’s Qi. The Renyin and Renshen years are years of the same Heavenly Tally, meaning that the year’s movement and the Qi at the spring correspond. The Qi of these years manifests as winds surging and raging.

The New Textual Correction says: Wind and Fire combine in force, so the Qi of these years manifests as winds surging and raging. The same is true of years when Lesser Yin presides over heaven and the movement is Major Wood.

The transformation of Qi in these years manifests as clamorous, disorderly sounds, while things sprout, burst open, and split apart.

The New Textual Correction says: According to the Treatise on the Five Constant Governments, the original wording is “its virtue is to sound and stir, to open and split.”

When the climate is abnormal, there may be shaking, tearing, breaking, and uprooting. Corresponding disorders include dizziness, trembling limbs, distending pain in both flanks, and fearful agitation.

Major Wood governs the first and fourth seasonal Qi; Minor Fire, Major Earth, Minor Metal, and Major Water govern the final seasonal Qi.

When Lesser Yang presides over heaven, the year has a Major Fire movement, with Fire Qi in excess.

The New Textual Correction says: According to the Treatise on the Five Constant Governments, when the Qi presiding over heaven is Fire of the Fire movement, the Qi of restraint becomes a calamity.

Jueyin is at the spring. The Wuyin and Wushen years are years of the Heavenly Tally, meaning that the year’s movement corresponds with the Qi presiding over heaven. The Qi of these years tends toward summer heat; its transformations manifest as warmth, oppressive heat, and accumulated, stifling warmth.

The New Textual Correction says: According to the Treatise on the Five Constant Governments, the original wording is “warmth, summer heat, and accumulated, stifling warmth.” Here, “summer heat” has been changed to “clamor,” because these years are governed by Lesser Yang Qi.

When the climate is abnormal, there may be fierce heat and surging, boiling warmth. Corresponding disorders include heat in the upper body, heat congestion, vomiting blood or passing blood in the stool, and heart pain.

Major Fire governs the year; Minor Earth, Major Metal, Minor Water, and Minor Wood govern the final and first seasonal Qi, respectively.

When Shaoyang governs heaven and Jueyin governs earth, the climate and qi patterns in Jia-yin and Jia-shen years are as follows:

The annual movement tends toward rain and dampness. Climatic changes are mild, moist, and heavily humid; abnormal changes bring thunderous shocks and sudden, violent winds. Associated conditions include heaviness of the body, swelling, fullness and oppression, and retained fluid.

The sequence of movements is: Tai Gong, Shao Shang, Tai Yu (final), Tai Jue (initial), Shao Zhi.

When Shaoyang governs heaven and Jueyin governs earth, Geng-yin and Geng-shen years belong to “being in accord with the proper pattern.” Their movement is the Shang movement, one of the Five Tone movements, associated with Metal.

The New Corrected Edition says: According to the “Treatise on the Five Constant Patterns of Governance,” the “upper Zhi” in the Jiānchéng pattern is the same as the proper Shang.

The annual movement tends toward coolness. Climatic changes appear as cold, clear mist and dew; abnormal changes bring desolation and withering. Associated conditions commonly affect the shoulders, back, and chest.

The New Corrected Edition says: According to the “Treatise on the Five Constant Patterns of Governance,” this passage should read “mist and dew, bleak and chill,” meaning that the mist and dew carry a desolate coldness. In the third movement, “Great Shang,” the term “bleak and chill” appears in two places; only here does it say “clear and piercing.” Looking closely at what follows, when Jueyin governs earth, “bleak and chill” is the appropriate wording.

The sequence of movements is: Great Shang, Shao Yu (final), Shao Jue (initial), Tai Zhi, Shao Gong.

When Shaoyang governs heaven and Jueyin governs earth, the annual movement in Bing-yin and Bing-shen years tends toward cold and desolation.

The New Corrected Edition says: On close examination, this movement should not be described as “cold and desolate.” The phrase “within the Tai Yu movement” in the commentary explains the situation when Taiyin governs heaven.

Climatic changes appear as congealing, bleak cold, and bitter chill; abnormal changes bring ice, snow, frost, and hail. Associated conditions include signs of cold and swelling.

The sequence of movements is: Tai Yu (final), Tai Jue (initial), Shao Zhi, Great Gong, Shao Shang.

In all administrations where Shaoyang governs heaven, the transformation of qi proceeds ahead of the seasons, and the weather is balanced.

The New Corrected Edition says: When Shaoyang governs heaven and Taiyin governs earth, the qi of heaven and earth are each in their proper order. The original text says that when Jueyin or Shaoyang governs earth, they “attain their proper order”; this refers to the qi of the earth governing growth and flourishing. Some editions read “the weather stops,” but Shaoyang belongs to Fire and is active and restless in its nature and function, so “stops” makes no sense.

When the qi of the earth is disturbed, the wind rises violently, toppling trees and sweeping up sand and dust. Fire qi then circulates, Yin and Yang qi move in alternation, and rain arrives in season. Fire and Wood share the same virtue, corresponding above to Yinghuo (Mars) and Suixing (Jupiter); both stars shine brightly and appear large.

The New Corrected Edition says: Of the six qi, only when Shaoyang or Jueyin governs heaven or earth do the qi above and below communicate and harmonize without overcoming one another. That is why the text says Fire and Wood share the same virtue. The other qi overcome and restrain one another, so the text says they “combine their virtues.”

The grains are red and green in color. Its governance is severe and its commands disruptive; therefore wind and heat spread widely, and the clouds change along with them.

When the Qi of Great Yin surges and runs rampant, cold arrives from time to time, and cool rains fall in succession. The people then suffer from cold illnesses. Sores appear both on the body’s surface and inside it; internally, there may also be diarrhea and abdominal distention. When the sages encounter such changes in the climate, they respond by bringing things into balance rather than contending with them.

As the climate repeatedly shifts, the people may suffer from alternating chills and fever, malaria, diarrhea, deafness, clouded awareness, and vomiting. Qi becomes constrained in the upper body, causing swelling and changes in complexion. During the first phase (the first of the six stages in the cycle of Qi), Qi in the earth begins to change, and the Qi of wind grows strong. All things are stirred; the cold recedes and the weather warms. Plants and trees flourish early, then cold returns but cannot harm them, and warm illnesses arise. Pathogenic Qi surging upward may cause blood to overflow, red eyes, coughing with counterflow of Qi, headaches, and bleeding. The text’s character beng is understood in the editorial note to be beng, meaning torrential bleeding. There may also be fullness in the flanks and sores in the skin’s pores.

These are changes in the Qi of Lesser Yin. In the second phase, Fire Qi instead becomes constrained in the region governed by Great Yin, producing the conditions described above. White dust billows everywhere, and clouds gather where rain clouds form. The wind cannot overcome the dampness, so rain falls and the people’s illnesses ease. At this time, heat may become constrained in the upper body, causing coughing with counterflow of Qi, vomiting, internal sores, discomfort in the chest and throat, headache, fever, confused awareness, and abscesses.

In the third phase, the Qi governing the heavens begins to take charge. The heat and summer heat reach their peak, and the Qi of Lesser Yang occupies the upper position, so the rain stops. The people may experience internal heat, deafness, clouded awareness, bleeding, abscesses, coughing, vomiting, nasal congestion and discharge, nosebleeds, thirst, sneezing, yawning, throat obstruction, red eyes, and sometimes sudden death.

In the fourth phase, cool Qi arrives and the summer heat comes and goes. White dew descends, and the people’s breathing becomes even. At this time, abdominal distention and heaviness of the body may occur.

In the fifth phase, Yang Qi withdraws and cold arrives. Rain falls, and the Qi gates—the body’s portals for discharging and dispersing nutritive and defensive Qi through the channels, also called the mysterious portals—close. Hardier trees shed their leaves early. People protect themselves from cold influences, and those who cultivate health should also take care and remain vigilant.

In the final phase, Qi in the earth returns to its proper state and wind arrives. All things revive once more, and mist spreads everywhere. At this time, there may be blockage, loss of control over urination and bowel movements, and heart pain. Yang Qi cannot lie hidden, and coughing follows.

To restrain whichever force in the cycle of Qi has become excessive and support the force it overcomes, one must reduce the constrained Qi, beginning with its source of transformation. This source must be anticipated and regulated in the twelfth month before the year in question.

The New Collation says: In Wang Bing’s commentary on “drawing from the source of transformation,” four methods are described. When Taiyang governs the heavens, the measure is taken in the ninth month; when Yangming governs the heavens, it is taken in the sixth month. In these two cases, the Qi of Heaven is adjusted in advance of the corresponding season. When Shaoyang governs the heavens, the measure is taken in the twelfth month of the preceding year; when Taiyin governs the heavens, it is taken in the ninth month. In these two cases, the Qi of Earth is adjusted in advance of the season. When Shaoyin governs the heavens, the measure is also taken in the twelfth month of the preceding year.

In years governed by Jueyin in Heaven, the fourth month should, in principle, be used for the explanation. This is truly difficult to understand. The account in the Xuanzhu offers a different interpretation: for years governed by Taiyang or Yangming in Heaven, use the months cited in Wang’s commentary; for Shaoyang and Shaoyin, use the third month; for Taiyin, the fifth month; and for Jueyin, the twelfth month of the previous year. With this, the Xuanzhu’s explanation makes sense, and the month recorded in Wang’s commentary is probably mistaken.

Even when the climate deviates sharply, it will not cause epidemic illness, nor will severe diseases arise.

“Ke” means grave or severe.

The New Collation says: A close reading shows that this passage does not mention eating the grain of the current year or mixing it with other grain. Perhaps this is because the Qi of Heaven and Earth in that year is balanced, and the Qi above and below flows freely in harmony, so no special instruction is needed.

Therefore, food and health cultivation in this year should make use of salty, pungent, and sour flavors. Depending on the circumstances, one may also use methods that promote fluid drainage, disperse stagnation, soak, or induce sweating. Observe whether the climate is cold or hot and regulate any excess: in years whose conditions resemble wind-heat, use cooling methods more often; in years whose conditions differ from wind-heat, use them less often.

In years of Great Jiao and Great Zhi, the climate resembles wind-heat, so cooling methods should be used more often. In years of Great Gong, Great Shang, and Great Yu, the climate differs from wind-heat, so use cool-natured methods to correct its imbalance.

When using hot-natured medicines, avoid the heat prevailing at the time; when using warm-natured medicines, avoid warmth. When using cold-natured medicines, avoid cold; when using cool-natured medicines, avoid coolness. The same principles apply to food and health cultivation. This is the way to cultivate health. In exceptional circumstances, the approach should be reversed. To violate this principle is the beginning of illness.