《黃帝內經素問補註釋文》Vol. 45

Huangdi asked, “What is the climatic pattern when Great Yin governs Heaven?” Qibo replied, “This is the climatic pattern for the Ox and Goat years.”

In Ding-Chou and Ding-Wei years, the annual movement is governed by Wind, clear Qi, and heat. The Five Movements proceed in order as follows: Lesser Wood (first movement), Greater Fire, Lesser Earth, Greater Metal, and Lesser Water (final movement). Great Yin governs Heaven, Lesser Wood is at the Springs, and the Qi of Great Yang corresponds to it. The prevailing and counteracting influences of clear Qi and heat are the same. The movement belongs to the category of Upright Earth.

The commentator says: The Treatise on the Great Discussion of the Five Regularities calls this “the period of yielding harmony.” Its “upper Earth” is the same as “Upright Earth” here.

In Gui-Chou and Gui-Wei years, the annual movement is governed by heat, cold, and rain. The Five Movements proceed in order as follows: Lesser Fire, Greater Earth, Lesser Metal, Greater Water (final movement), and Greater Wood. Great Yin governs Heaven, Lesser Fire is at the Springs, and the Qi of Great Yang corresponds to it. The prevailing and counteracting influences of cold and rain are the same.

In Ji-Chou and Ji-Wei years, the year is a Great Unity Celestial Talisman year, in which the annual movement’s Qi coincides with the Qi governing Heaven. The annual movement is governed by rain, Wind, and clear Qi. The Five Movements proceed in order as follows: Lesser Earth, Greater Metal, Lesser Water (final movement), Lesser Wood (first movement), and Greater Fire. Great Yin governs Heaven, Lesser Earth is at the Springs, and the Qi of Great Yang corresponds to it. The prevailing and counteracting influences of Wind and clear Qi are the same. The movement belongs to the category of Upright Earth.

The commentator says: The Treatise on the Great Discussion of the Five Regularities calls this “the period of low observation.” Its “upper Earth” is the same as “Upright Earth.”

In Yi-Chou and Yi-Wei years, the annual movement is governed by coolness, heat, and cold. The Five Movements proceed in order as follows: Lesser Metal, Greater Water (final movement), Greater Wood (first movement), Lesser Fire, and Greater Earth. Great Yin governs Heaven, Lesser Metal is at the Springs, and the Qi of Great Yang corresponds to it. The prevailing and counteracting influences of heat and cold are the same.

The commentator says: The Treatise on the Great Discussion of the Five Regularities calls this “the period of dried-up flow.” Its “upper Earth” is the same as “Upright Earth.” Some believe these two years are “years of matching annual conjunction” and therefore want to delete the three characters “matching Upright Earth.” That is incorrect: these years have two layers of meaning, and one should not be retained at the expense of the other.

In Xin-Chou and Xin-Wei years, the year is a matching annual conjunction, in which the annual movement coincides with the Qi of the earthly branch. The annual movement is governed by cold, rain, and Wind. The Five Movements proceed in order as follows: Lesser Water (final movement), Lesser Wood (first movement), Greater Fire, Lesser Earth, and Greater Metal.

In all years when Great Yin governs Heaven, changes in climate and the course of the Five Movements lag slightly behind the seasons.

The growth, transformation, and maturation of all things occur in keeping with the seasons that follow Heaven.

When Great Yin governs, Yin Qi is at its height and Yang Qi withdraws; strong winds often arise.

The Corrected Edition says: On closer inspection, why does this passage say that strong winds often arise when Great Yin governs? This is because Wind-Wood governs Heaven during the first phase of Qi, corresponding to the Wood position and falling in spring. Spring winds arrive in their proper season, hence the statement that strong winds often arise.

Heavenly Qi descends and earthly Qi rises. The plains grow dim and hazy, white dust swirls through the air, and clouds rush toward the farthest reaches of the south. Cold rain falls repeatedly, and all things mature during the “late-summer interval.”

“Southern extreme” refers to the place where rainwater gathers. The “late-summer interval” means the tenth day after the Start of Autumn.

People may suffer from cold-damp disorders, with symptoms including abdominal distension, a heavy, swollen feeling throughout the body, edema, focal fullness and rebellious Qi, cold limbs, and tightened tendons and vessels.

Dampness and cold act together, and yellow-black dust spreads in a dim haze. Climatic changes interact with the Qi of Heaven and Earth, corresponding above to Jupiter and Mercury. Jupiter and Mercury appear unusually large and bright.

During this period, governance is strict and the climate cool and still. Yellow and black varieties of grain are suited to these conditions. Their growth is brought about by the correct Qi.

Thus, Yin Qi gathers above, while cold accumulates below. When the Qi of cold Water overcomes Fire, hail forms. Sunlight cannot exert its influence, and the Qi of desolation and killing prevails. The dim haze of yellow-black dust is the Qi of desolation and killing; it moves from north to west, then spreads eastward and southward.

Therefore, when the climate is excessive, crops are best planted on higher ground; when it is insufficient, they are best planted on lower ground. In excessive conditions, harvest should be late; in deficient conditions, it should be early. When conditions are excessive, Earth Qi benefits the crops, while climatic changes affect the harvest, and people’s constitutions also change accordingly. When the Qi of an intervening phase—the Qi that assists the Qi governing Heaven or Earth—is excessive, the suitable grains should likewise be determined in light of it.

During the first phase of Qi, the earthly Qi shifts, cold recedes, and spring Qi arrives, bringing wind and the flourishing growth of all things. People’s Qi and blood flow freely and smoothly, but Wind Qi and Dampness contend with one another, and the rains come late. People are then prone to bleeding, tense and stiff sinews and channels, impaired joints, heaviness of the body, and weakness and wasting of the sinews and vessels.

During the second phase of Qi, great Fire is in command and all things receive its transforming nourishment; people are generally at ease. Yet epidemics may spread widely, and people near and far are susceptible to infection. Dampness and heat contend, and rain falls at its proper time. Rain that accords with Heaven’s timing and does not violate the seasons is called “timely rain.”

The Corrected Edition says: Here, Lesser Yin occupies the position of sovereign Fire, hence the phrase “great Fire is in command.”

During the third phase of Qi, the governance of Heaven takes effect. Dampness descends, earthly Qi rises, and rain falls at its proper time, followed by the arrival of cold. Those affected by cold and dampness are prone to heaviness of the body, edema, and distension in the chest and abdomen.

During the fourth phase of Qi, Ministerial Fire is in command. Heat and dampness steam and rise, earthly Qi ascends, and heavenly Qi becomes blocked. Cold winds blow in the morning and evening, while the daytime is hot; cold and heat act upon each other, and mist gathers among the plants and trees. If dampness becomes congested and fails to disperse, the white…

As dew gradually spreads, autumn takes shape, and all things ripen. People are prone to illnesses such as fever in the interstices between skin and muscles, sudden bleeding, malaria, and distention and fever in the chest and abdomen. In severe cases, the abdomen swells and may even become edematous.

During the fifth qi phase—the fifth of the six stages in the yearly cycle—the cold, withering climate has already arrived. Cold dew and frost appear early; plants turn yellow and wither, and cold invades the body. A wise person should take careful precautions against the cold. People are prone to illnesses affecting the skin and its interstices.

During the final qi phase—the last stage in the yearly cycle—cold prevails, and dampness exerts its influence strongly. Frost and snow accumulate, Yin Qi congeals, and water hardens into ice; sunlight can no longer provide warmth. When people are exposed to cold pathogenic influence, their joints become stiff and difficult to move, and their lower backs and hips ache. These illnesses arise when cold and dampness linger where the climatic influences meet. The stagnating Qi must be dispersed, and the source of Qi transformation must be drawn upon.

In the ninth month, the source of Qi transformation is near. It should be drawn upon in good time to replenish the body.

Replenish the year’s vital Qi so that pathogenic influences do not overcome it. Eat the grains that are in season to preserve true Qi, then eat a variety of grains to maintain Jing Qi. Accordingly, this year calls for remedies that are bitter, drying, and warm. In severe cases, disperse or purge the pathogenic influence. If it is neither dispersed nor purged, dampness will spread outward, causing the flesh to break down and the skin to split, with fluids and blood flowing out together. Yang Qi must be supported to withstand the severe cold.

Treatment in winter is divided into five stages, and the choice of remedies should be guided by the climatic conditions.

The dosage of medicines should be determined according to whether the climate is alike or different. This summarizes the principles for treatment in years when the yearly cycle is the same or different.

When the climate is cold, treat with warmth and heat; when it is damp, treat with drying methods.

In years of lesser Gong, lesser Shang, or lesser Yu, the yearly Qi is cold in all three cases; in a year of lesser Gong, it is also damp. When dampness is predominant, drying methods are appropriate; when cold is predominant, heat is appropriate. In years of lesser Jue or lesser Zhi, the yearly Qi is balanced, so treat according to the usual methods.

When the climate differs, use smaller doses; when it is the same, use larger doses. Avoid using cooling medicines when cooling Qi is strong, cold medicines when cold Qi is strong, warming medicines when warming Qi is strong, and hot medicines when hot Qi is strong. Dietary care should follow the same principles. When the climate is abnormal, treatment should instead proceed in the opposite direction. This is the way to regulate and treat. Going against this principle leads to illness.

The Yellow Emperor said, “Good. How should one understand the governance of lesser Yin governing heaven—that is, the climatic pattern it presides over in a given year?” Qibo replied, “This refers to the cyclical years of Zi and Wu.”

In a year of lesser Yin, the yearly cycle belongs to great Jue.

The New Collation states: “Consulting the Treatise on the Five Constant Governance Patterns, it says: ‘When the upper position is Zhi, the yearly Qi moves in reverse.’”

When Yangming governs heaven in the years Ren-Zi and Ren-Wu, the yearly Qi surges like wind, and the climate manifests in disturbances of sound and the sprouting and splitting open of plants.

The New Collation states: “Consulting the Treatise on the Five Constant Governance Patterns, it says: ‘Its virtue is clamorous, withering, opening, and splitting.’”

When the climate is abnormal, shaking, tearing, breaking, and uprooting occur. The corresponding illness is distention in the limbs.

Great Jue (the initial qi phase, belonging to regular Qi), lesser Zhi, great Gong, lesser Shang, and great Yu (the final qi phase).

In a year of lesser Yin, the yearly cycle belongs to great Zhi.

The Xin Jiao Zheng says: According to the Treatise on the Five Constant Administrations, the original text contains the phrase “the upper influence is Zheng, and the Qi of harvest follows.”

In years when Yangming is in charge at the spring, the Wuzi year is a Heavenly Tally, and the Wuwu year is a Great Unity Heavenly Tally. The Qi and movement in these years belong to blazing heat.

The Xin Jiao Zheng says: The Qi and movement referred to here are the movement of Great Zheng. When Shaoyang governs above, this appears as heat; when Shaoyin governs above, it appears as blazing heat. This passage explains the Qi governing above together with the movement of the year.

The climate in these years is warm and bright, with oppressive, steaming heat.

The Xin Jiao Zheng says: According to the Treatise on the Five Constant Administrations, the original text reads “mild warmth and summer heat, oppressive and stifling.” Here, “heat” has been changed to “radiance” because the Qi of Shaoyin is above and governs the heavens.

When the climate is abnormal, there are changes of fierce, surging heat, like boiling and churning. The corresponding illnesses are heat in the upper body and bleeding.

The sequence of Qi and movements is: Great Zheng, Lesser Gong, Great Shang, Lesser Yu (ending), Lesser Jiao (beginning).

In Jiazi and Jiawu years, when Shaoyin governs above and Yangming is in charge at the spring, the movement of the year belongs to rain.

The Xin Jiao Zheng says: According to the Treatise on the Five Constant Administrations, the original text reads “soft and moist, heavy and muddy”; in the passage concerning the third movement, Great Gong, it also reads “soft and moist, heavy and waterlogged.” The words “seasonal rain” here are probably a textual error.

When the climate is abnormal, there are changes of shaking and disturbance, with sudden violent winds. The corresponding illnesses are abdominal fullness and heaviness of the body.

The sequence of Qi and movements is: Great Gong, Lesser Shang, Great Yu (ending), Great Jiao (beginning), Lesser Zheng.

The Gengzi and Gengwu years, when Shaoyin governs above and Yangming is in charge at the spring, are both years of the Same Heavenly Tally. Their movement is Upright Shang.

The Xin Jiao Zheng says: According to the Treatise on the Five Constant Administrations, in the “Discipline of Firm Completion,” Upper Zheng is the same as Upright Shang.

The movement of the year in these years is cool and forceful.

The Xin Jiao Zheng says: Here, the movement of the year is explained together with the Qi in charge at the spring; hence the phrase “cool and forceful.”

The climate is misty and dewy, bleak and desolate. When abnormal, it brings changes of harsh killing and withering. The corresponding illness is cold in the lower body.

The sequence of Qi and movements is: Great Shang, Lesser Yu, Lesser Jiao (beginning), Great Zheng, Lesser Gong.

The Bingzi year, when Shaoyin governs above and Yangming is in charge at the spring, is a year of the Meeting of the Year; the Bingwu year is the same. The movement of the year in these years belongs to cold, and the climate is stagnant, bleak, and bitterly cold.

The Xin Jiao Zheng says: According to the Treatise on the Five Constant Administrations, the original text reads “congealed, bleak, and cold, with mist.”

When the climate is abnormal, there are ice, snow, frost, and hail. The corresponding illness is cold in the lower body.

The sequence of Qi and movements is: Great Yu (ending), Great Jiao (beginning), Lesser Zheng, Great Gong, Lesser Shang.

In all years when Shaoyin governs above, the order in which climatic transformation proceeds is as follows: the earth Qi first descends in a severe manner, and the heavenly Qi becomes clear; cold and heat alternate, and dryness then intensifies.

The commentary in the Newly Collated Corrected Text explains: “Cold and heat exchange” refers to the heat of Lesser Yang during the final period of the previous year’s climate meeting the cold of Greater Yang during the first qi of the present year. “Heat qi is joined by dry qi” is because Lesser Yin governs heaven and Yangming governs the earth.

Clouds move, rainwater gathers, dampness begins to take effect, and seasonal rains follow. The qi of Metal and Fire combine, corresponding in the heavens to the planets Yinghuo (Mars) and Taibai (Venus), which appear bright. At this time, government orders are clear and urgent; the crops corresponding to these influences are red and white. As the qi of Water and Fire, cold and heat, contend during their exchange, illnesses arise: heat disorders begin in the upper body, while disorders of clear cold begin below. Cold and heat invade one another and struggle within the body. People are prone to coughs, wheezing, vomiting or passing blood, nasal congestion and sneezing, red eyes and sores at the corners of the eyes, cold extremities, a chilled stomach, heart pain, lower back pain, abdominal distension, and a dry, swollen, painful throat.

During the first qi, the earth qi begins to change, and dry qi is about to recede.

The Newly Collated Corrected Text notes that the year before Yangming governs the earth is one in which Lesser Yang governs heaven, and Lesser Yang pertains to summer heat. As the summer heat recedes, Yangming qi comes to the earth, coinciding with Greater Yang’s rule over the first qi. Thus, “cold exchanging with summer heat” above means that summer heat recedes and cold begins to arrive. The word “dry” is likely a corruption of “summer heat.”

Cold then begins to make things lie dormant and gather themselves in again. Water freezes, frost falls once more, and wind arrives. The Newly Collated Corrected Text also notes that, according to Wang Bing’s commentary on the Treatise on the Six Subtle Influences, when Greater Yang occupies the Wood position, the cold wind is biting. Accordingly, “the wind arrives” here should read “the wind turns biting,” meaning that the cold wind begins to grow fierce.

Yang qi is blocked, causing the body to tighten all over and the joints to become stiff and uncomfortable, with pain in the lower back and hips. As intense summer heat is about to arrive, sores may form inside and outside the body.

During the second qi, Yang qi spreads, wind begins to prevail, spring returns to its normal course, and all things flourish in season. Cold may strike from time to time, but most people remain well. Disorders that may arise include painful, difficult urination, blurred vision, and red eyes. These result from qi becoming stagnant in the upper body and transforming into heat.

During the third qi, the qi that governs heaven becomes manifest and Fire qi prevails. All things grow lush and bright. Cold still arrives from time to time, and people may experience counterflow of qi, heart pain, alternating cold and heat, coughs, wheezing, and red eyes.

During the fourth qi, damp, hot summer qi arrives, and heavy rains occur frequently. Cold and heat alternate. People may develop disorders of cold and heat, a dry throat, jaundice, nasal congestion or nosebleeds, and fluid-retention disorders caused by water accumulating in the body.

During the fifth qi, Fire qi is in command, and summer heat arrives early. Yang qi generates life, and all things grow and develop. Most people remain healthy, though warm-heat disorders are likely to occur.

During the final qi, dry qi is in command, and the remaining Fire heat becomes trapped within the body. This may cause swelling in the upper body, coughing, and wheezing; severe cases may involve bleeding. When cold qi strikes repeatedly, symptoms resembling a dense, obscuring fog may appear. Illness may affect the skin and muscles, or penetrate beneath the ribs and reach the lower abdomen, causing internal cold. At this time, the earth qi is about to change.

When the cycle of Qi comes to an end, it shifts; how could it remain unchanged forever? Therefore, an excess in the cycle of Qi must be restrained. Use the Qi of that year to counter it and disperse stagnant Qi. Begin treatment at the root from which the stagnation arises, before it becomes active.

In the twelfth month before the year begins, respond to the Qi of the coming year and take measures in advance. Do not allow pathogenic Qi to become suddenly excessive and bring on illness. In the diet, eat grain grown in that year to preserve true Qi. Grain from the year alternating with it may also be eaten to ward off deficiency pathogens—pathogenic Qi that takes advantage of weakness to invade the body.

That year, salty flavors are suitable for softening and harmonizing disorders in the upper body. If the disorder there is severe, use bitter flavors to disperse it, then sour flavors to astringe and settle the lower body. If the disorder in the lower body is severe, use bitter flavors to purge it downward. In treatment, adjust the amount of medicine according to whether the Qi of the body corresponds to or differs from the Qi of the year. When it corresponds to the Qi of Heaven, treat with cold and cooling methods; when it corresponds to the Qi of Earth, treat with warm and hot methods.

In years of Great Jue and Great Zhi, the Qi of the year corresponds to the Qi of Heaven, so cold methods are suitable. In years of Great Gong, Great Shang, and Great Yu, the Qi of the year corresponds to the Qi of Earth, so warm methods are suitable. This is treatment in accordance with the Qi of the year.

When using hot methods, avoid times when the weather is hot; when using cooling methods, avoid times when it is cold; when using warming methods, avoid times when it is warm; when using cold methods, avoid times when it is cold. The same principles apply to dietary care. In unusual circumstances, use the opposite method. If these principles are violated, illness will arise.

The Yellow Emperor said, “Good. In years when Jueyin governs Heaven, how should treatment be carried out?” Qibo replied, “This is the pattern of Qi cycles in the Si and Hai years.”

When Jueyin governs Heaven, Shao Jueyin is at the spring, and Shaoyang governs Earth. Clear Qi and hot Qi counter and restore one another, and are in balance; this is a year of Correct Jue. The New Collation says: According to the Treatise on the Five Regular Governments, when the Qi of Jue appears above in the Era of Weak Harmony, it is the same as Correct Jue.

Ding-Si and Ding-Hai years are years of Heavenly Tally, in which the Qi of the annual cycle accords with the Qi governing Heaven. The Qi of these years is wind, clarity, and heat. The five successive movements are Shao Jue (the initial movement, the regular movement), Great Zhi, Shao Gong, Great Shang, and Shao Yu (the final movement).

When Jueyin governs Heaven, Shao Zhi is at the spring, and Shaoyang governs Earth. Cold Qi and rain-damp Qi counter and restore one another, and are in balance. Gui-Si and Gui-Hai years are years of Annual Meeting, in which the annual movement accords with that year’s Earthly Branch. The Qi of these years is heat, cold, and rain. The five successive movements are Shao Zhi, Great Gong, Shao Shang, Great Yu (the final movement), and Great Jue (the initial movement).

When Jueyin governs Heaven, Shao Gong is at the spring, and Shaoyang governs Earth. Wind Qi and clear Qi counter and restore one another, and are in balance; this is a year of Correct Jue. The New Collation says: According to the Treatise on the Five Regular Governments, when Yin Qi appears above in the Era of Low Observation, it is the same as Correct Jue.

In Ji-Si and Ji-Hai years, the Qi is rain, wind, and clarity. The five successive movements are Shao Gong, Great Shang, Shao Yu (the final movement), Shao Jue (the initial movement), and Great Zhi.

When Jueyin governs Heaven, Shao Shang is at the spring, and Shaoyang governs Earth. Hot Qi and cold Qi counter and restore one another, and are in balance; this is a year of Correct Jue. The New Collation says: According to the Treatise on the Five Regular Governments, when the Qi of Jue appears above in the Era of Transformation and Renewal, it is the same as Correct Jue.

In Yi-Si and Yi-Hai years, the Qi is coolness, heat, and cold.

Minor Shang (the Shang tone among the five tones, associated with Metal and in a lower register), Greater Yu (the Yu tone, associated with Water and in a higher register; “end” refers to the final Qi), Greater Jue (the Jue tone, associated with Wood and in a higher register; “beginning” refers to the initial Qi), Minor Zhi (the Zhi tone, associated with Fire and in a lower register), and Greater Gong (the Gong tone, associated with Earth and in a higher register).

In a year when Jueyin governs the heavens, Minor Yu (the Yu tone, associated with Water and in a lower register) is in command. In a year when Shaoyang is in the source, the prevailing and restorative forces of rain and wind are the same.

In the Xin-si and Xin-hai years, the climatic characteristics of the annual movement are cold, rain, and wind. Minor Yu is the final Qi, Minor Jue the initial Qi, followed by Greater Zhi, Minor Gong, and Greater Shang.

In all years when Jueyin governs the heavens, climatic changes and their course lag behind the seasonal timing; other cases are broadly similar. When the changes and course of the annual Qi coincide with the seasonal timing, the generation of the annual Qi corresponds to the twenty-four solar terms, with neither leading nor lagging. When the annual movement is excessive, its Qi transformation and course precede the seasonal timing; when the annual movement is deficient, the annual Qi forms later than the seasonal timing. The original commentary says that the generation of the annual Qi proceeds at the same pace as the twenty-four solar terms, with neither leading nor lagging. The New Collation considers that “the same” here may not mean the same as the twenty-four solar terms, but rather that the climate is the same as when the governing Qi of the heavens and the source Qi meet on the day of Major Cold.

In this year, the heavenly Qi is disturbed, while the earthly Qi is relatively even. Wind arises from high and distant places, followed by heat; clouds gather, rain falls, and dampness is generated. Wind and Fire are both vigorous, corresponding in the heavens to Jupiter and Mars. Political order is easily disrupted, and commands are issued in haste. The suitable grains are varieties of dark green and red; the intercropped grains refer to something else. The text says that excessive Qi damages the Qi associated with Jue and Yu. The prevailing and restorative forces of wind, dryness, Fire, and heat alternate. Dormant insects emerge, and flowing water does not freeze. Heat illnesses spread in the lower body, while wind illnesses spread in the upper body; the prevailing and restorative forces of wind and dryness appear in the middle.

Initial Qi: Cold begins to exert its killing force, and seasonal Qi has only just arrived. People are prone to cold illnesses, located in the lower right side of the body.

Second Qi: The cold does not recede. Flowers and trees, snow, and ice in water are all affected by it; the killing force takes effect, and frost settles on plants. Cold invades the upper burner, and cold rain falls repeatedly. Yang Qi then recovers, and people are prone to internal heat.

Third Qi: The Qi governing the heavens begins to take effect, and wind arises at its appointed time. People are prone to watery eyes, ringing in the ears, dizziness, and vertigo.

Fourth Qi: Summer heat and dampness contend with damp heat, affecting the upper left side of the body. People are prone to jaundice and swelling.

Fifth Qi: Dryness and dampness alternate in dominance. Gloomy Qi spreads, cold invades the body, and wind and rain also occur.

Final Qi: Fire of Fear is in command, and Yang Qi is greatly abundant. Dormant insects emerge from their burrows, flowing water does not freeze, and earthly Qi grows vigorously. Plants flourish, and people feel at ease. If warm illnesses or epidemics occur, one should disperse the stagnant pathogenic Qi and support the source of transformation. The “source of transformation” refers to the fourth month; treatment should be undertaken before it arrives.

One should follow and harmonize the Qi of the annual movement, preventing pathogenic Qi from gaining the upper hand. In this year, use pungent flavors to regulate the upper body and salty flavors to regulate the lower body. Do not rashly provoke the Qi of Fire of Fear.

The New Collation says: On close examination, since this passage discusses the annual movement, why does it not explain how it differs from or accords with the timely Qi…

The greatest number of qi patterns is found under the governance of Jueyin governing heaven and Shaoyang governing heaven. Each governs the six qi in turn. The six qi each preside over a season. Only when Jueyin or Shaoyang governs heaven are there no differences between what occurs above and below in terms of mutual conquest and punishment; their governance and the resulting climate changes are also the same, so they need not be explained again. When wind and heat are abundant, changes in cold are frequent; when wind and heat are scarce, changes in cold are also few.

In caring for the body, avoid excessive warmth in mild weather, excessive dryness and heat in hot weather, excessive cold in cool weather, and excessive cold in cold weather. The same principles apply to dietary care. If the climate changes abnormally, respond according to these methods. Going against these principles will bring illness.

The Yellow Emperor said, “Well said. You have explained this in great detail. How can we know how these changes will manifest?”

Qibo said, “What a penetrating question! The six qi move in sequence, each remaining in its appointed position. Thus, people usually observe the heavens at dawn on the first day of the first month and look at where the qi are positioned; this reveals where each one is. Where Yin qi is present, clouds appear in the corresponding part of the sky; where Yang qi is present, the sky is clear in the corresponding part. The patterns and signs of the natural world appear in this way, without error.

“When the annual movement is in excess, the climate arrives early; when it is deficient, it arrives late. ‘Early’ and ‘late’ here are measured against the hour of Yin: early means the hour of Chou, and late means the hour of Mao.

“This is the regular course of the Way of Heaven and the normal pattern of climatic change. The Way of Heaven is clear and manifest; when the corresponding season comes, its signs are certain to appear without error. This is the normal pattern of the climate. When the annual movement is neither in excess nor deficient, it is called a ‘normal year,’ and the climate arrives on time. To arrive on time means to arrive precisely at the hour of Yin.”

The Yellow Emperor said, “The qi of conquest and the qi of response—climatic changes in which one of the six qi overcomes another and is later countered—are common, and disasters also occur from time to time. How should we judge them?”

Qibo said, “Phenomena that do not belong to normal qi transformation are called unusual calamities.”

All twelve kinds of change have now been covered.

The Yellow Emperor said, “How do the cycles of beginning and ending in the numbers of Heaven and Earth work?”

Qibo said, “That is a comprehensive question, and it indeed concerns understanding the Way of Heaven. The cycle of qi begins above and ends below. In the first half of each year, qi from Heaven governs; in the second half, qi from Earth governs. ‘Half a year’ here refers to the day of the Beginning of Autumn. (The New Collation notes: On examination, the first qi takes charge when it changes over on the day of Major Cold in the preceding year. The halfway point of the year should therefore fall one qi period before the Beginning of Autumn, about fifteen days earlier, not on the day of the Beginning of Autumn itself.)

“Heaven and Earth above and below meet and interact, governed by the exchange of qi; in this way, the annual cycle of qi comes to an end. ‘Interchange’ refers to the part where the two bodies, above and below, cross one another. Thus, by understanding where each qi is positioned, one can also know the climatic changes within each month. What is described here is qi. In general, each qi governs a little over sixty days; by calculating from the positions of the qi...”

When the position of the annual movement corresponds with the same Qi, the solar terms and central Qi for each month can be determined. Thus, “the Qi of Heaven and Earth” refers to the positions of Qi above and below, while “conquering Qi” and “restoring Qi” refer to the interaction of the Qi of Heaven and Earth.

“Crossing movements” refers to the interaction between the Qi above and below, both of which are assessed and observed in accordance with the solar terms. In this way, the timing of disasters and unusual changes, and when they will shift, can be predicted in advance.

The Yellow Emperor asked, “I have grasped these principles and acted in accordance with them, yet the results do not match the calculations of the art of numerology. Why is this?”

Qibo replied, “The effects of Qi vary in degree, and the transformation and governance of Qi also wax and wane. As its strength and quantity vary, the manifestations of Qi transformation vary accordingly.”

The Yellow Emperor said, “I would like to hear about the different forms of Qi transformation that are alike.”

Qibo replied, “Wind and warmth are common manifestations of the Qi transformation of spring; heat and dimness are common manifestations of summer; conquering Qi and restoring Qi are alike; dryness and coolness, haze and dew are common manifestations of autumn; clouds and rain, dimness, and dust are common manifestations of late summer; cold Qi, frost and snow, and ice are common manifestations of winter. These are the regular changes of the Five Movements and Six Qi between Heaven and Earth, alternating in accordance with the waxing and waning of the movements and Qi.”

The Yellow Emperor asked, “I understand that when the Five Movements correspond with the Qi of Heaven, this is called ‘Heavenly Tally.’ What is it called when they correspond with the Qi of Earth?”

Qibo replied, “There are three types of years in which an excessive movement corresponds with the Qi of Heaven, and three types in which a deficient movement corresponds with it. There are also three types of years in which an excessive movement corresponds with the Qi of Earth, and three types in which a deficient movement corresponds with it. Altogether, these make twenty-four years.

“Of the sixty years, twenty-four correspond with the Qi of Heaven and Earth. The remaining years vary according to the strength and quantity of their respective movements and Qi.”

The Yellow Emperor said, “Please explain which years these are.”

Qibo replied, “In the years Jiachen and Jiaxu, the Great Gong movement is positioned below Taiyin; in Renyin and Renshen, the Great Jue movement is positioned below Jueyin; in Gengzi and Gengwu, the Great Shang movement is positioned below Yangming. These are the three types of excessive movements that correspond with the Qi of Earth.

“In the years Guisi and Guihai, the Lesser Zhi movement is positioned below Shaoyang; in Xinchou and Xinwei, the Lesser Yu movement is positioned below Taiyang; in Guimao and Guiyou, the Lesser Zhi movement is positioned below Shaoyin. These are the three types of deficient movements that correspond with the Qi of Earth.

“In the years Wuzi and Wuwu, the Great Zhi movement presides above Shaoyin; in Wuyin and Wushen, the Great Zhi movement presides above Shaoyang; in Bingchen and Bingxu, the Great Yu movement presides above Taiyang. These are the three types of excessive movements that correspond with the Qi of Heaven.

“In the years Ding Si and Dinghai, the Lesser Jue movement presides above Jueyin; in Yimao and Yiyou, the Lesser Shang movement presides above Yangming; in Jichou and Jiwei, the Lesser Gong movement presides above Taiyin. These are the three types of deficient movements that correspond with the Qi of Heaven. In all years other than these twenty-four, neither of these conditions—being positioned below or presiding above—occurs.”

Here, “movement” refers to the Five Movements, and “Qi” refers to the Six Qi. “Positioned below” means that the movement and Qi correspond with the Qi of Earth; “presiding above” means that they correspond with the Qi of Heaven.

The Yellow Emperor asked, “What does ‘positioned’ mean?”

Qibo replied, “When an excessive movement corresponds with the Qi of Earth, it is called ‘Same as the Heavenly Tally’; when a deficient movement corresponds with the Qi of Earth, it is called ‘Same as the Annual Assembly.’”

The Yellow Emperor then asked, “What does ‘presiding’ mean?”

Qi Bo replied: When the movement of the climate is excessive or deficient, both are called “Heavenly Tally.” Climatic changes vary in degree, illnesses differ in severity, and the onset of illness and death may come early or late.

The Yellow Emperor asked, “You said that cold-natured medicines should be avoided in cold seasons, and hot-natured medicines in hot seasons. I still do not understand the principle. What does ‘keeping one’s distance’ mean?”

Qi Bo replied: “When the weather is hot, do not use hot-natured medicines; when it is cold, do not use cold-natured medicines. By following the seasons, the movement of Qi can remain harmonious; by going against them, one is liable to become ill. This calls for respect, caution, and avoidance. Here, ‘keeping one’s distance’ means following the seasons and the six stages of Qi—the climatic changes that divide the year into six periods.

During the months when a season’s climate is at its strongest, avoid medicines, foods, and clothing whose cold, hot, warm, or cool properties match that climate. If, throughout the four seasons, treatment always follows the same climatic quality, it is like adding water to water or fuel to fire: illness is sure to follow.”

The Yellow Emperor asked, “Warm and cool properties are milder than cold and hot. May they be used in slight defiance of the season?”

Qi Bo replied: “When the Qi of the season is hot, do not defy the season by using hot-natured medicines; when it is cold, do not defy it by using cold-natured medicines; when it is cool, do not defy it by using cool-natured medicines; and when it is warm, do not defy it by using warm-natured medicines. In all four cases, one must carefully avoid doing so. These are called the ‘Four Prohibitions.’ The people should observe them closely.”

The Yellow Emperor asked, “If it is truly necessary to go against the season, what should one do?”

Qi Bo replied: “When the weather goes against the season, treatment may follow the season. If abnormal climate has already caused clear illness, treatment may likewise follow the season. And when the pathogenic influence has overwhelmed the Qi of the season, the usual prohibitions may be set aside to a suitable degree.

“For example, when summer heat is intense, hot-natured medicines may be used to counter the heat pathogen. But if the cold is not severe, one must not rashly use medicines that defy the season. Treatment should aim to restore balance and must not go too far. Once the movement of Qi is harmonious, treatment should stop; excessive treatment causes illness. Illness caused by excess has the same consequences as defying the season. This is called the pathogenic influence turning the tables and gaining the upper hand.

“When one climatic influence prevails over another, this is called a pathogenic influence invading and overwhelming the Qi that should be in control; it must be guarded against. During the six periods corresponding to the six stages of Qi, if what should be cold is instead hot, what should be hot is instead cold, what should be warm is instead cool, or what should be cool is instead warm, this is called the prevailing of pathogenic influences among the six stages. If winter is warm, summer cold, autumn hot, or spring cool, this is called the prevailing of pathogenic influences among the four seasons. When a pathogenic influence prevails, treatment should use the opposite climatic quality to restore balance in both the climate and the body.

“Therefore, do not lose faith in the regular patterns of Heaven’s timing, and do not go against what the movement of climate calls for or forbids. Do not simply expect pathogenic influences to withdraw on their own, nor encourage their recurrent changes by supporting them. This is what is called the most appropriate treatment.

“‘Heaven’s trust’ means that when Heaven’s timing reaches its appointed season, its changes follow a definite pattern. ‘Assisting from the side’ means giving support. Carefully observing the patterns of Heaven’s timing is the most subtle and true principle.”