《黃帝內經素問補註釋文》Vol. 46

The Yellow Emperor said, “Good. Is there a fixed pattern and set of numbers governing how the Qi of the Five Phases’ movements operates and presides over each year?” Qibo, the Yellow Emperor’s minister and a master of medicine, replied, “Let me set them out in order.

“In Jiazi and Jiawu years, the Qi governing the heavens over the first half of the year is Lesser Yin, Sovereign Fire; the central movement governing the year as a whole is Great Palace Earth; and the Qi governing the earth over the second half of the year is Yangming Dry Metal. In a Jiazi year, the number for heat transformation is seven and the number for dryness transformation is nine. In a Jiawu year, the number for heat transformation is two and the number for dryness transformation is four. Earth movement governs the transformation of rain and dampness, and its number is five. These are the days of normal transformation, when the climate changes according to its inherent pattern. The appropriate and inappropriate treatments and foods are as follows: for the Fire governing the heavens, use salty and cold; for the Earth at the center, use bitter and hot; for the Metal governing the earth, use sour and hot. These are the suitable medicines and foods. The commentator notes that the Xuanzhu reads ‘below, bitter and hot,’ while the Treatise on the Essential Principles of the Utmost Truth says that excess Fire and heat should be moderated with salty and cold remedies, and internal dryness treated with bitter and warm remedies. The phrase ‘sour and hot’ here may therefore be a mistake.

“In Yichou and Yiwei years, the Qi governing the heavens is Great Yin Damp Earth; the central movement is Lesser Shang Metal, meaning that Metal movement is insufficient; and the Qi governing the earth is Greater Yang Cold Water. In these two years, the prevailing and counteracting Qi of heat and cold are the same. These are days when pathogenic Qi causes illness, and calamity corresponds to the seventh palace, the western position of Dui. The number for dampness transformation is five, since Earth is vigorous in the four seasons and does not occupy a fixed cardinal direction on its own, and since the number of the celestial nine palaces does not reach ten, the generating number is used. The number for clearing transformation is four: because Metal movement is insufficient in Yi years, Metal’s generating number is used. The number for cold transformation is six.”

The Newly Corrected Text says: The number of cold transformation differs between the Yichou and Yiwei years: six and one, respectively.

These are what are called the “days of regular transformation.” The climate of this year is characterized by the qi governing heaven tending toward bitter and hot, the qi of the central movement tending toward sour, and the qi at the spring tending toward sweet and hot.

These are the medicines and foods suited to the year.

The Newly Corrected Text says: According to the Mysterious Pearl, the qi governing heaven should be treated with sour, neutral substances, while the qi at the spring should be treated with sweet, warm substances. The Great Treatise on the Essential Truth also says that when Dampness is excessive, it should be regulated with bitter, hot substances; when Cold invades the body, it should be regulated with sweet, hot substances.

Bingyin and Bingshen Years

The Newly Corrected Text says: In the Bingshen year, Shen corresponds to Metal, and Metal generates Water; therefore, the Water movement grows stronger, while the illnesses caused by the ministerial Fire qi governing heaven are reduced by half.

The qi governing heaven is lesser Yang ministerial Fire; the central movement is great Water movement; the qi at the spring is reverting Yin Wood.

The number of Fire transformation is two.

The Newly Corrected Text says: The number of Fire transformation is two in the Bingyin year and seven in the Bingshen year.

The number of Cold transformation is six, and the number of Wind transformation is three.

The Newly Corrected Text says: The number of Wind transformation is eight in the Bingyin year and three in the Bingshen year.

These are what are called the “days of regular transformation.” The climate of this year is characterized by the qi governing heaven tending toward salty and cold, the qi of the central movement tending toward salty and warm, and the qi at the spring tending toward acrid and warm.

These are the medicines and foods suited to the year.

The Newly Corrected Text says: According to the Mysterious Pearl, the qi at the spring should be treated with acrid, cool substances. The Great Treatise on the Essential Truth also says that when Fire qi is excessive, it should be regulated with salty, cold substances; when Wind invades the body, it should be regulated with acrid, cool substances.

Dingmao and Dingyou Years

The Newly Corrected Text says: In Ding years, the first month’s Renyin day is a “tally of heavenly virtue.” The qi and movements are therefore balanced, and neither dominant qi nor counteracting qi appears. The central movement corresponds to regular Wood movement in the second position; Metal cannot overcome Wood, and Wood causes no harm. The Dingmao year also receives the support of Mao Wood, so the Metal qi governing heaven, bright Yang, cannot cause harm either.

The qi governing heaven is bright Yang Metal; the central movement is lesser Wood movement; the qi at the spring is lesser Yin Fire. The dominant and counteracting qi of clear qi and hot qi are alike. These are what are called the “days of transformation by pernicious qi.” The harm corresponds to the third palace.

The Newly Corrected Text says: The third palace refers to the eastern position of Zhen, corresponding to the Celestial Surge Commander.

The number of Dryness transformation is nine.

The Newly Corrected Text says: The number of Dryness transformation is nine in the Dingmao year and four in the Dingyou year.

The number of Wind transformation is three, and the number of Heat transformation is seven.

The Newly Corrected Text says: The number of Heat transformation is two in the Dingmao year and seven in the Dingyou year.

These are what are called the “days of regular transformation.” For the climate of this year, the qi governing heaven should be treated with bitter, slightly warm substances; the qi of the central movement with acrid, neutral substances; and the qi at the spring with salty, cold substances.

These are the medicines and foods suited to the year.

The Newly Corrected Text says: The Great Treatise on the Essential Truth says that when Dryness qi is excessive, it should be regulated with bitter, hot substances; when Heat invades the body, it should be regulated with salty, cold substances. The Mysterious Pearl also says that the qi governing heaven should be treated with bitter, hot substances.

The Wuchen Years and the Wuxu Years

The qi governing the weather in the first half of the year is Taiyang Cold Water, while the central movement governing the weather throughout the year is Great Zheng Fire.

The Newly Collated Commentary says: See the relevant passages for details. Here, the number for the Fire transformation associated with the governing qi is halved.

The qi governing the weather in the second half of the year is Taiyin Damp Earth, and the number for Cold transformation is six.

The Newly Collated Commentary says: See the relevant passages for details. In the Wuchen year, the number for Cold transformation is six; in the Wuxu year, it is one.

The numbers for Heat transformation and Damp transformation are seven and five. These are called the “days of normal transformation,” the numbers corresponding to the transformations when the movements and qi function normally. The suitable dietary and medicinal regimen is bitter and warm for the upper part, sweet and moderate for the middle, and sweet and warm for the lower part. This is called “suitable medicines and foods.”

The Newly Collated Commentary says: According to the Treatise on the Essentials of the True, when Cold is excessive, it should be treated with pungent, hot substances; when Damp enters the body, it should be treated with bitter, hot substances. The Mysterious Pearl also says: The upper part should be treated with sweet, warm substances, and the lower part with sour, moderate substances.

The Jisi Years and the Jihai Years

The governing qi is Jueyin Wind Wood, and the central movement is Lesser Gong Earth.

The Newly Collated Commentary says: See the relevant passages for details. In the ninth month, the Jiaxu month, Ji Earth combines with Jiaxu and only then returns to the regular Gong position.

The qi governing the second half of the year is Shaoyang Ministerial Fire. Wind transformation, Clear transformation, and both excess qi and its counteracting qi—that is, climatic excess and the reaction that follows—belong to the “days of abnormal transformation,” the numbers corresponding to abnormal climatic conditions. Disasters occur in the fifth position.

The Newly Collated Commentary says: According to the Treatise on the Five Constant Administrations, the direction of disaster is among the four corner positions. The Jade Register of the Celestial Origin says that the Central Chamber, governed by the Celestial Bird, oversees the non-corner positions; the regular position resides in the second palace, the Kun position.

The number for Wind transformation is three.

The Newly Collated Commentary says: See the relevant passages for details. In the Jisi year, the number for Wind transformation is eight; in the Jihai year, it is three.

The numbers for Damp transformation and Fire transformation are five and eight.

The Newly Collated Commentary says: See the relevant passages for details. In the Jisi year, the number for Heat transformation is seven; in the Jihai year, it is three.

These are called the “days of normal transformation.” The suitable dietary and medicinal regimen is pungent and cool for the upper part, sweet and moderate for the middle, and salty and cold for the lower part. This is called “suitable medicines and foods.”

The Newly Collated Commentary says: According to the Treatise on the Essentials of the True, when Wind is excessive, it should be treated with pungent, cool substances; when Fire enters the body, it should be treated with salty, cold substances.

The Gengwu Year (Same as the Celestial Talisman) and the Gengzi Year (Same as the Celestial Talisman)

The governing qi is Shaoyin Sovereign Fire, and the central movement is Great Shang Metal.

The Newly Collated Commentary says: See the relevant passages for details. In the Gengwu year, the number for Metal’s command is halved because Shaoyin Sovereign Fire governs the year and the year stem Geng also belongs to Metal, so Fire and Metal meet. In the Gengzi year, Zi belongs to Water, and Metal qi is in accord with Water; this makes it different from the Gengwu year.

The qi governing the second half of the year is Yangming Dry Metal. The number for Heat transformation is seven.

The Newly Collated Commentary says: See the relevant passages for details. In the Gengwu year, the numbers for Heat transformation and Dryness transformation are two and four; in the Gengzi year, they are seven and nine.

The numbers for Clear transformation and Dryness transformation are nine and nine. These are called the “days of normal transformation.” The suitable dietary and medicinal regimen is salty and cold for the upper part, pungent and warm for the middle, and sour and warm for the lower part. This is called “suitable medicines and foods.”

The New Collation says: On checking the Xuanzhu, the upper part should read “bitter and hot.” The Treatise on the Essential Truth also says that when Dryness invades the body, it should be treated with substances that are bitter in flavor and hot in nature.

Xinwei year (same-year meeting) and Xinchou year (same-year meeting)

In the first half of the year, Greater Yin Damp Earth governs the heavens, overseeing the climate of the first half. The central phase is Lesser Feather Water, governing the climate of the whole year through Water’s movement, which belongs to the Feather tone system.

The New Collation says: On examining this passage, by the seventh month, the month of Bing Shen, the Water movement returns to its normal Feather phase.

In the second half of the year, Greater Yang Cold Water governs at the springs, overseeing the climate of the second half. The transformations of rain and wind, along with the prevailing and counteracting qi, are the same. This is what is called “days of pathogenic transformation,” the changes that occur when climatic qi becomes excessive and irregular. The calamity position is the First Palace.

The New Collation says: On examination, the First Palace is the northern Kan position, governed by Heavenly Mystery.

The number for this year’s rain transformation is five, and the number for its cold transformation is one.

The New Collation says: On examination, because both the central movement and the qi governing at the springs belong to Water, only “cold transformation one” is given. “Cold transformation one” is the transforming qi of the Lesser Feather Water movement. If calculated according to the normal transforming qi of Greater Yang Cold Water governing at the springs, the cold transformation number is one in the Xinwei year and six in the Xinchou year. These are what is called “days of normal transformation,” years in which the climate changes according to its normal pattern.

The suitable and unsuitable qualities for nourishing the body this year are: bitter and hot for the upper part, bitter and balanced for the middle part, and bitter and hot for the lower part. These are what is called “suitable qualities of medicines and foods.”

The New Collation says: On checking the Xuanzhu, the upper part should be sour and balanced, and the lower part sweet and warm. The Treatise on the Essential Truth also says: “When Dampness is excessive, balance it with substances that are bitter and hot; when Cold invades the body, treat it with substances that are sweet and hot.”

Renshen year (same-heaven tally) and Renyin year (same-heaven tally)

“Same-heaven tally” means that the annual movement accords with the qi governing the heavens. In the first half of the year, Lesser Yang Ministerial Fire governs the heavens, and the central phase is Greater Horn Wood. In the second half, reverting Yin Wind Wood governs at the springs.

The number for Fire’s transformation is two.

The New Collation says: On examination, the heat transformation number is seven in the Renshen year and two in the Renyin year.

The number for Wind’s transformation is eight.

The New Collation says: On examination, because both the central movement and the qi governing at the springs belong to Wood, only “wind transformation eight” is given. “Wind transformation eight” is the transforming qi of the Greater Horn Wood movement. If calculated according to the normal transforming qi of reverting Yin Wind Wood governing at the springs, the wind transformation number is three in the Renshen year and eight in the Renyin year. These are what is called “days of normal transformation.”

The suitable and unsuitable qualities for nourishing the body this year are: salty and cold for the upper part, sour and balanced for the middle part, and pungent and cool for the lower part. These are what is called “suitable qualities of medicines and foods.”

Guiyou year (same-year meeting) and Guimao year (same-year meeting)

In the first half of the year, Yangming Dry Metal governs the heavens, and the central phase is Lesser Emblem Fire.

The New Collation says: On examining this year, by the fifth month, the month of Wu Wu, the Fire movement returns to its normal Emblem phase.

In the second half of the year, Lesser Yin Sovereign Fire governs at the springs. The transformations of Cold and rain, along with the prevailing and counteracting qi, are the same. This is what is called “days of pathogenic transformation.” The calamity position is the Ninth Palace.

The New Collation says: On examination, the Ninth Palace is the southern Li position, governed by Heavenly Brilliance.

The number for Dryness’s transformation is nine.

The New Collation says: On examination, the dryness transformation number is four in the Guiyou year and nine in the Guimao year.

The Shaozhi phase period (a weak fire phase period) governs a heat transformation of two. The New Collation Commentary notes: examine this passage carefully. Because both the phase period and the Zaiquan (governing qi below) are fire, the text states only "heat transformation two."

"Heat transformation two" refers to the qi transformation of the Shaozhi phase period. If Shaoyin is in Zaiquan, the heat transformation is seven in the year guiyou and two in the year guimao, and these are the correct transformation days for those years. The qi characteristics are as follows: the upper region is suited to bitter and slightly warm substances, the middle region to salty and warm ones, and the lower region to salty and cold ones. These indicate the suitability of medicines and foods.

New Collation Commentary: According to the Xuanzhu (Mysterious Pearl), the upper region is suited to bitter and hot substances.

In the years jiaxu and jiachen, when the Huiyuan (conjunction) and Tianfu (heavenly correspondence) coincide:

In the first half of the year, Taiyang cold water governs the heavens, and the phase period is the Taigong earth phase period, a predominant earth phase period. In the second half, Taiyin damp earth is in Zaiquan. The cold transformation is six.

New Collation Commentary: Examining the years, the cold transformation is one in jiaxu and six in jiachen.

The damp transformation is five. New Collation Commentary: Examining this passage, because the phase period and the Zaiquan are both earth, the text states only "damp transformation five."

These are the correct transformation days for the corresponding years. The qi characteristics are as follows: the upper region is suited to bitter and hot substances, the middle region to bitter and warm ones, and the lower region also to bitter and warm ones. These indicate the suitability of medicines and foods.

New Collation Commentary: According to the Xuanzhu, the upper region is suited to sweet and warm substances and the lower region to sour and neutral ones. Also, the Zhizhen Yaolun (Great Treatise on the Ultimate Truth) says that when cold evil predominates, pungent and hot substances should be used to regulate it, and when damp evil is blocked within, bitter and hot substances should be used.

In the years yihai and yisi:

In the first half of the year, Jueyin wind-wood governs the heavens, and the phase period is the Shaoshang metal phase period, a weak metal phase period. New Collation Commentary: In the third month of yihai, the month of gengchen, the Gan-virtue sign appears, showing that the climate has returned to normal and metal qi has returned to its proper place. Fire qi has not yet taken command when it is first leveled, and because fire cannot prevail, water qi does not rebound in excess. In yihai, hai belongs to water, and water qi is strong, so fire cannot prevail. In yisi there is a slight tendency toward excess fire, and si in turn aids fire. At the middle qi of the second month, sovereign fire takes command and fire qi advances to prevail, yet it does not provoke an excess of water qi. In the third month, the gengchen month, yi and geng combine, the climate is harmonized, and metal qi returns to its place.

In the second half of the year, Shaoyang ministerial fire is in Zaiquan. The prevailing qi of the heat and cold transformations is the same as the returning qi, and this is the transformation day governed by the evil qi. The disasters correspond to the seventh palace. The wind transformation is eight.

New Collation Commentary: Examining the years, the wind transformation is three in yihai and eight in yisi.

The clear transformation is four, and the fire transformation is two. New Collation Commentary: Examining the years, the heat transformation is two in yihai and seven in yisi. These are the correct transformation degrees for the corresponding years, where "degree" means the number of days.

The qi characteristics are as follows: the upper region is suited to pungent and cool substances, the middle region to sour and neutral ones, and the lower region to salty and cold ones. These indicate the suitability of medicines and foods.

The years of Bingzi and Bingwu are years of conjunction (Suihui), when the annual phase (Yun) and the year's branch come together.

Above, Shaoyin Fire governs the heavens (Sitian). In the middle, Taiyu Water is the annual phase. Below, Yangming Metal rests in the springs, and the climate tends to be hot.

Fire transforms into two.

The Newly Collated Commentary (Xinjiao Zheng) notes that, on close examination, the heat-transformation number for the Bingzi year is seven, and Metal qi is harmed. In practice, only half of this should be taken. The annual Water phase is excessive and overpowers the command of the Governing Heaven, so the effect of the Governing Heaven is halved. For the Bingwu year, the heat-transformation number is two. Wu belongs to Fire, and Shaoyin Ruler Fire governs the heavens. Although the annual phase is Water, one Water cannot overcome two Fires, so the Bingwu year differs from the Bingzi year.

The cold transformation is six, and the clear transformation is four.

The Commentary notes that, on examination, the dryness-transformation number is nine for the Bingzi year and four for the Bingwu year. These are the normal transformation numbers. Their manifestations are as follows: the upper region is salty and cold, the middle region is salty and hot, and the lower region is sour and warm. Medicines and diet should be chosen accordingly.

The Commentary further notes that the Xuanzhu records the lower region as suited to bitter and hot qualities. The Zhiyin Dalun (Great Treatise on the True Essence of Heaven) holds that when dryness evil lies within, it should be treated with a bitter taste and a warm nature.

The years of Dingchou and Dingwei:

Above, Taiyin Earth governs the heavens.

The Commentary notes that, on examination, this is a level qi of the Wood phase. The command of the Governing Heaven is restrained by the climate above it, so its effect is halved.

In the middle, the Shaojue Wood is the annual phase.

The Commentary notes that, for a Ding year, the day Renyin in the first month is the talisman of virtue (gande fu), belonging to the principal Jue tone.

Below, Taiyang Water rests in the springs.

The clear and heat transformations, as well as the overcoming (sheng) and recovering (fu) qi, are the same. These all belong to the pattern of evil-qi change. Calamity arises in the third palace. The rain transformation is five, the wind transformation is three, and the cold transformation is one.

The Commentary notes that, on examination, the cold-transformation number is six for the Dingchou year and one for the Dingwei year. These are the normal transformation numbers. Their manifestations are as follows: the upper region is bitter and warm, the middle region is pungent and warm, and the lower region is sweet and hot. Medicines and diet should be chosen accordingly.

The Commentary further notes that, according to the Xuanzhu, the upper region is suited to sour and neutral qualities, and the lower region to sweet and warm ones. According to the Zhiyin Dalun, when damp evil is excessive, it should be leveled with bitter and hot methods, and when cold evil lies within, it should be treated with sweet and hot methods.

The years of Wuyin and Wushen are Tianfu years (years when the annual qi agrees with the qi of the Governing Heaven).

The Commentary notes that the Wushen year differs slightly from the Wuyin year. Shen belongs to Metal, which can support the Lung. Once the Lung is restrained by Fire qi, its qi becomes somewhat substantial, so the illnesses suffered by the people are reduced by half.

Above, Shaoyang Fire governs the heavens. In the middle, Taizhi Fire is the annual phase. Below, Jueyin Wood rests in the springs, and the climate tends toward Fire.

Fire transforms into two.

The Commentary notes that, on examination, in a Tianfu year the qi of the Governing Heaven agrees with the annual phase, so the text here says only "Fire transforms into two." This "Fire transforms into two" refers to the qi of the Taizhi annual phase. If we speak of the qi of the Shaoyang Governing Heaven, the Wuyin year's fire transformation is two and the Wushen year's is seven.

Wind transforms into three.

The collation note says: for the Wuyin and Wushen years, the wind-transformation numbers are detailed below.

"Normal transformation" (zhenghua du) refers to the regular pattern of climatic change in ordinary years. Its corresponding climate and regimen are as follows: in the first half of the year, the salty flavor and cold nature are suitable; during the middle period of the season, the sweet flavor and neutral nature are suitable; in the second half of the year, the pungent flavor and cool nature are suitable. Medicinals and diet should likewise be chosen accordingly.

Jimao year

The collation note says: in the Jimao year, Metal joins with that year's Earth phase. The child stands in the father's position, which is a reversed arrangement.

Jiyou year

In the first half of the year, Yangming Metal governs the heavens (sitian). The middle phase is the minor Earth phase (Shaogong). In the second half of the year, Shaoyin Fire governs the underground (zaiquan). "Governing the heavens" refers to presiding over the climate of the first half of the year, and "governing the underground" refers to presiding over the climate of the second half.

The collation note says: the Earth qi withdraws temporarily and has not yet returned to its proper state; only in the ninth month, the Jiaxu month, does Earth qi resume normal function. In the Jiyou year, Wood qi is excessive and belongs to the minor Zhi category.

The wind transformation and clear transformation of this year, along with the victorious qi and the returning qi, are the same. One must also consider changes in pathogenic qi and the degree of climatic influence. The response of calamity falls in the Fifth Palace. The clear transformation number is nine, the rain transformation number is five, and the heat transformation number is seven.

The collation note says: the dryness transformation number of the Jimao year is nine, and that of the Jiyou year is four; the heat transformation number of the Jimao year is two, and that of the Jiyou year is seven.

The regimen corresponding to "normal transformation" is: in the first half of the year, the bitter flavor and slightly warm nature; during the middle period, the sweet flavor and neutral nature; in the second half of the year, the salty flavor and cold nature. Medicinals and diet should likewise be chosen accordingly.

Gengchen and Gengxu years

In the first half of the year, Taiyang Water governs the heavens. The middle phase is the greater Shang Metal phase (Dashang), and in the second half of the year, Taiyin Earth governs the underground. The cold transformation number is one.

The collation note says: the cold transformation number of the Gengchen year is six, and that of the Gengxu year is one. The clear transformation number is nine, and the rain transformation number is five. This is the regular pattern of climatic change in a normal year.

The corresponding regimen is: in the first half of the year, the bitter flavor and warm nature; during the middle period of the season, the pungent flavor and warm nature; in the second half of the year, the sweet flavor and warm nature. Medicinals and diet should likewise be chosen accordingly.

The collation note further says that the Xuanzhu holds that the first half of the year should be treated with sweet and warm substances, and the second half with sour and balanced ones. The Zhizhen Yaolun states that when cold qi is excessive, it should be treated with pungent hot substances, and when damp qi invades the body, it should be treated with bitter hot substances.

Xinsi and Xinhai years

In the first half of the year, Jueyin Wood governs the heavens, and the middle phase is the minor Yu Water phase (Shaoyu).

The collation note says: in the Xinsi year, Wood qi arises again and Earth qi withdraws; in the seventh month, the Bingshen month, Water qi returns to normal. The Xinhai year is a year of balanced Water phase, because Hai belongs to Water and can support the Water phase, so the Water phase is normal. The circumstances of these two years differ slightly.

In the second half of the year, Shaoyang Ministerial Fire (xiang huo) governs the underground. The rain transformation, the wind transformation, and the victorious and returning qi are the same. One must also consider changes in pathogenic qi and the degree of climatic influence. The response of calamity falls in the First Palace. The wind transformation number is three, the cold transformation number is one, and the fire transformation number is seven.

The collation note says: the wind transformation number of the Xinsi year is eight, and that of the Xinhai year is three; the heat transformation number of the Xinsi year is seven, and that of the Xinhai year is two. These are the corresponding values for normal climatic variation.

Renwu and Renzi years

The following scripture text has not yet been recorded.

Above is Shaoyin Fire, in the middle is the Taijue Wood cycle (Taijue mu yun), and below is Yangming Metal. The heat transformation is two.

The New Collation notes that in the Renwu year the heat transformation is two, and in the Renzi year it is seven.

The wind transformation is eight, and the cool transformation is four.

The New Collation notes that in the Renwu year the dryness transformation is four, and in the Renzi year it is nine.

These are the normal degrees of variation in the annual cycle. The corresponding treatment and diet should use salty, cooling substances for the upper body, sour, cooling substances for the middle body, and sour, warming substances for the lower body.

The New Collation notes that the Xuanzhu records that the lower body should be treated with bitter, warming substances, and the Zhi Zhen Yao Lun also states that when dryness invades the body, it should be treated with bitter, warming substances.

Guiwei and Guichou Years

Above is Taiyin Earth, and in the middle is the Shaozhi Fire cycle.

The New Collation notes that in the Guiwei and Guichou years, the two fires on either side alternate and assist each other. Moreover, in the fifth month, the day Wuwu, the heavenly stem virtue harmonizes with Gui, and when Wu meets Gui, the climatic qi arrives. The water qi moves and gains ascendancy, becoming the normal Zhi Fire qi.

Below is Taiyang Water. The cold transformation and the rain transformation, along with the victorious qi and the returning qi, are the same, and the degree of the evil qi's change follows the Nine Palaces.

The rain transformation is five, the fire transformation is two, and the cold transformation is one.

The New Collation notes that the cold transformation in the Guiwei year is one, and in the Guichou year it is six.

These are the normal degrees of variation in the annual cycle. The corresponding treatment and diet should use bitter, warming substances for the upper body, salty, warming substances for the middle body, and sweet, heating substances for the lower body.

The New Collation notes that the Xuanzhu records that the upper body should be harmonized with sour flavors and the lower body with sweet, warming substances. The Zhi Zhen Yao Lun states that when dampness is excessive, it should be leveled with bitter, warming substances, and when cold invades the body, it should be treated with sweet, warming substances.

Jiashen and Jiayin Years

Above is Shaoyang Ministerial Fire, and in the middle is the Taigong Earth cycle.

The New Collation notes that the Jiayin and Jiashen years differ slightly, because Yin belongs to Wood, and Wood overcomes Earth, so the earth qi is relatively mild.

Below is Jueyin Wood. The fire transformation is two.

The New Collation notes that the fire transformation in the Jiashen year is seven, and in the Jiayin year it is two.

The rain transformation is five, and the wind transformation is eight.

The New Collation notes that the wind transformation in the Jiashen year is three, and in the Jiayin year it is eight.

These are the normal degrees of variation in the annual cycle. The corresponding treatment and diet should use salty, cooling substances for the upper body, salty, harmonizing substances for the middle body, and pungent, cooling substances for the lower body.

Yiyou Year (Taiyi Tianfu, the Heavenly Tally of Taiyi) and Yimao Year (Tianfu, the Heavenly Tally)

Above is Yangming Metal, and in the middle is the Shaoshang Metal cycle.

The New Collation notes that the Yiyou year belongs to the normal Shang Metal qi. Because You belongs to Metal and assists the Metal cycle, the metal qi is mild. In the Yimao year, the second qi, which falls in the period governed by the Ruling Fire, is when the fire qi arrives...

Xing qi (the qi of the Five Circuits) overcomes water qi. When water qi has not yet completed its movement, its qi is restored so that the climate tends toward equilibrium. On the day Geng-Chen of the third month, Yi combines with Geng and transforms into the metal circuit. The metal circuit belongs to Zheng Shang (Proper Metal), and only then does the climate become balanced.

Below, Shaoyin Monarch Fire presides. The heat transformation and the cold transformation, as well as the overcoming qi and the returning qi, all match the changes of pathogenic qi and belong to the constant norms of qi transformation. The calamity responds in the seventh palace.

Dry transformation is four.

New Collation note: close examination shows that in the Yi-You year the dry transformation is four, and in the Yi-Mao year it is nine.

Clear transformation is four, and heat transformation is two.

New Collation note: close examination shows that in the Yi-You year the heat transformation is seven, and in the Yi-Mao year it is two.

This is the constant norm of qi transformation. The characteristics of the year's qi transformation are as follows: in the upper section, bitter, slightly warm medicines are appropriate; in the middle section, bitter, neutral medicines; in the lower section, salty, cold medicines. Diet should likewise be adjusted accordingly.

Bing-Xu year (Heavenly Correspondence), Bing-Chen year (Heavenly Correspondence)

Above, Taiyang Cold Water presides; the middle circuit is the Tai Yu water circuit; below, Taiyin Damp Earth presides. The climate tends toward cold.

Cold transformation is six.

New Collation note: here, because the middle circuit and the presiding qi are both water, only "cold transformation six" is stated. This refers to the transformation of the Tai Yu water circuit. Considering the transformation of the Taiyang presiding qi alone, the cold transformation in the Bing-Xu year is one, and in the Bing-Chen year it is six.

Rain transformation is five. This is the constant norm of qi transformation. The characteristics of the year's qi transformation are as follows: in the upper section, bitter, hot medicines are appropriate; in the middle section, salty, warm medicines; in the lower section, sweet, hot medicines. Diet should likewise be adjusted accordingly.

New Collation note: the Xuanzhu records the upper section as sweet, warm medicines and the lower section as sour, neutral medicines. The Zhizhen Yaolun (Great Treatise on the Ultimate Truth) states that when cold pathogen is excessive, it should be treated with acrid, hot substances, and when damp pathogen is internally strong, it should be treated with bitter, hot substances.

Ding-Hai year (Heavenly Correspondence), Ding-Si year (Heavenly Correspondence)

Above, Jueyin Wind Wood presides; the middle circuit is the Shao Jue wood circuit.

New Collation note: close examination shows that the first month of the Ding year is the Ren-Yin month. Ding combines with Ren, forming the Gan De talisman (the sign of stem virtue), which belongs to the Zheng Jue level qi.

Below, Shaoyang Ministerial Fire presides. The cool transformation and the heat transformation, as well as the overcoming qi and the returning qi, all match the changes of pathogenic qi and belong to the constant norms of qi transformation. The calamity responds in the third palace.

Wind transformation is three.

New Collation note: here, because the middle circuit and the presiding qi are both wood, only "wind transformation three" is stated. This refers to the transformation of the Shao Jue wood circuit. Considering the transformation of the Jueyin presiding qi alone, the wind transformation in the Ding-Hai year is three, and in the Ding-Si year it is eight.

Fire transformation is seven.

New Collation note: close examination shows that the heat transformation in the Ding-Hai year is two, and in the Ding-Si year it is seven.

This is the constant norm of qi transformation. The characteristics of the year's qi transformation are as follows: in the upper section, acrid, cool medicines are appropriate; in the middle section, acrid, neutral medicines; in the lower section, salty, cold medicines. Diet should likewise be adjusted accordingly.

Wu-Zi year (Heavenly Correspondence), Wu-Wu year (Great One Heavenly Correspondence)

Note: The original text breaks off at this point. "Above," "below," and "middle circuit" are terms from the Five Circuits and Six Qi system that describe the allocation of seasonal climate, while "Heavenly Correspondence" and similar labels are the markers of that system's annual circuits.

Above is Shaoyin Fire (the Heavenly Governing Qi, sitian zhi qi), in the middle is Greater Zhi Fire (the annual phase qi, suiyun), and below is Yangming Metal.

The constant transformation number of Fire is seven.

The New Collation notes: On close examination of this year, both the annual phase qi and the Heavenly Governing Qi belong to Fire, so the text says only "heat transformation seven." This "heat transformation seven" is the transformation number of the Greater Zhi phase. If calculated from the Shaoyin Heavenly Governing Qi, the heat transformation number is seven in the Wuzi year and two in the Wuwu year.

The clear transformation number is nine.

The New Collation notes: On close examination of the Wuzi year, the clear transformation number is nine; in the Wuwu year, it is four. These are the transformation numbers under normal qi conditions. The medicines and foods suited to this year are as follows: for the upper body, salty and cold substances; for the middle body, sweet and cold substances; for the lower body, sour and warm substances.

The New Collation notes: Consulting the Xuanzhu (Mysterious Pearl), the lower body should be treated with bitter and hot substances. The Zhiizhen Yao Da Lun ("Great Treatise on the Utmost Truth") also states: "When Dryness invades the interior of the body, it should be treated with bitter and warm substances."

In the Jichou and Jiwei years: The Jichou year is a Taiyi Heavenly Tally year (taiyi tianfu, a year in which the annual phase qi and the Heavenly Governing Qi coincide). The Jiwei year is also a Taiyi Heavenly Tally year.

Above is Taiyin Earth (the Heavenly Governing Qi), in the middle is Shaogong Earth (the annual phase qi).

The New Collation notes: On close examination of these two years, Wood attacks Earth in the first qi of the year, and the spleen is therefore affected. After some time, Earth qi weakens to a dangerous degree, and Metal qi will return. In the ninth month, the Jiaxu month, Ji and Jia unite, and Earth qi recovers its normal Gong note.

Below is Taiyang Water (the Qi of the Underground Source, zaiquan zhi qi). The overpowering qi of Wind transformation and Clear transformation is the same as the returning qi; both belong to the degree of pathogenic change. Calamities correspond to the Gong note.

The rain transformation number is five.

The New Collation notes: On close examination of this year, both the annual phase qi and the Heavenly Governing Qi belong to Earth, so the text says only "rain transformation five."

The cold transformation number is one.

The New Collation notes: On close examination of the Jichou year, the cold transformation number is six; in the Jiwei year, it is one. These are the transformation numbers under normal qi conditions. The medicines and foods suited to this year are as follows: for the upper body, bitter and hot substances; for the middle body, sweet and neutral substances; for the lower body, sweet and hot substances.

The New Collation notes: Consulting the Xuanzhu, the upper body should be treated with sour and neutral substances. The Zhiizhen Yao Da Lun also states: "When Heat invades in excess, it should be treated with bitter and hot substances."

In the Gengyin and Gengshen years:

Above is Shaoyang Ministerial Fire (the Heavenly Governing Qi), and in the middle is Greater Shang Metal (the annual phase qi).

The New Collation notes: On close examination of the Gengyin year, this is a normal Shang Metal phase, and the climate is mild. Because Shaoyang Ministerial Fire is above, Fire overcomes Metal, so the Metal phase cannot become excessive. The Gengshen year has Shen Metal to assist it, and therefore it becomes the Greater Shang Metal phase.

Below is Jueyin Wood (the Qi of the Underground Source). The Fire transformation number is seven.

The New Collation notes: On close examination of the Gengyin year, the heat transformation number is two; in the Gengshen year, it is seven.

The clear transformation number is nine, and the wind transformation number is three.

The New Collation notes: On close examination of the Gengyin year, the wind transformation number is eight; in the Gengshen year, it is three. These are the transformation numbers under normal qi conditions. The medicines and foods suited to this year are as follows: for the upper body, salty and cold substances; for the middle body, pungent and warm substances; for the lower body, pungent and cool substances.

For the Xinmao and Xinyou years:

In the first half of the year, the Yangming metal qi (yángmíng jīn qì) is in charge, and the middle phase (zhōngyùn) is the Shaoyu water phase (shǎo yǔ shuǐ yùn), a weaker water phase among the five phases. The Newly Collated Annotations (Xīnjiào Zhèng) state: On examination, in the seventh month of the year Renshen, the water phase returned to normal and became the Zhengyu (regular Yu) phase.

In the second half of the year, the Shaoyin fire qi is in charge. The effects of rain qi and wind qi, as well as the overcoming qi (shèng qì) and the returning qi (fù qì), all depend on the degree of change in pathogenic qi. Calamitous changes occur in the first palace. The value of the clear qi is nine.

The Newly Collated Annotations state: On examination of the relevant passage, the dryness-transformation value for the year Xinmao is nine, and for the year Xinyou it is four.

The cold-transformation value is one, and the heat-transformation value is seven.

The Newly Collated Annotations state: On examination of the relevant passage, the heat-transformation value for Xinmao is two, and for Xinyou it is seven.

The above are the degrees of normal qi-transformation. The corresponding guidelines for medicine and diet are as follows: in the first half of the year, use bitter, slightly warm substances; in the middle phase, use bitter, mild substances; in the second half of the year, use salty, cool substances.

For the years Renchen and Renxu: In the first half of the year, the Taiyang water qi is in charge, and the middle phase is the Taijue wood phase (a stronger wood phase). In the second half of the year, the Taiyin earth qi is in charge. The cold-transformation value is six.

The Newly Collated Annotations state: On examination of the relevant passage, the cold-transformation value for Renchen is six, and for Renxu it is one.

The wind-transformation value is eight, and the rain-transformation value is five. These are the degrees of normal qi-transformation. The corresponding guidelines for medicine and diet are as follows: in the first half of the year, use bitter, warm substances; in the middle phase, use sour, mild substances; in the second half of the year, use sweet, warm substances.

The Newly Collated Annotations state: According to the Xuanzhu, the first half of the year should be treated with sweet and warm substances, and the second half with sour and mild ones. Also, according to the Zhizhen Yao Da Lun (Great Treatise on the Essentials of the True Visceral Manifestations), when cold pathogen is excessive, it should be treated with acrid, hot substances, and when damp accumulates within the body, it should be treated with bitter, hot substances.

The years Guisi and Guihai are the same as the Suihui (annual meeting). (Suihui refers to the agreement between the annual phase and the branch of the current year.)

In the first half of the year, the Jueyin wood qi is in charge, and the middle phase is the Shaozhi fire phase (a weaker fire phase).

The Newly Collated Annotations state: On examination of the relevant content, in the year Guisi the fire qi was harmonious, with a value of one. The first view holds that Si belongs to fire, so this is also called Suihui. The second view holds that the water phase was not fully brought into play. The third view holds that in the fifth month, Wuwu, Gui combines with Wu, so the qi turned harmonious. In the year Guihai, Hai belongs to water, and since water receives support from the year's branch, it exerts its overcoming qi. When the fifth month, Wuwu, arrived, the fire qi returned to normal and became the Zhengzhi (regular Zhi), and only then did the qi become harmonious.

In the second half of the year, the Shaoyang ministerial fire is in charge. The effects of cold qi and rain qi, as well as the overcoming qi and the returning qi, all depend on the degree of change in pathogenic qi. Calamitous changes occur in the ninth palace.

The wind-transformation value is eight.

The Newly Collated Annotations state: On examination of the relevant passage, the wind-transformation value for Guisi is eight, and for Guihai it is three.

The fire-transformation value is two.

The Newly Collated Annotations state: On examination here, the middle phase and the qi in the spring (the qi governing the second half of the year) are both fire, so only the fire-transformation value of two is given. This "fire-transformation value of two" refers to the qi-transformation value of the Shaozhi fire phase. If it refers instead to the qi-transformation of the Shaoyang qi in the spring, the heat-transformation value for Guisi is seven, and for Guihai it is two.

The above are the degrees of normal qi-transformation. The corresponding guidelines for medicine and diet are as follows: in the first half of the year, use acrid, cool substances; in the middle phase, use salty, mild substances; in the second half of the year, use salty, cool substances.

For all such annual qi calendars divided by season, the overcoming qi, the returning qi, and the normal qi-transformation each have fixed values, which one must not fail to know……

When one sees the essential point of things clearly, it can be expressed in a single sentence. Without understanding that point, the mind’s thoughts scatter without end. That is what this means.

The Yellow Emperor said, “Good. Can the Qi of the Five Cycles also undergo ‘returning’—a counterreaction and recovery after being suppressed? Is this what is called retribution?” Qibo replied, “When one force first overcomes and constrains another, there must later be a counterreaction. When Qi has accumulated to its limit, it breaks out, but its outbreak must await the right time. ‘Awaiting the right time’ means that the Qi of the Five Cycles breaks out only when it reaches the corresponding temporal position. Great warmth breaks out at the positions of Chen and Si; great heat at Shen and Wei; great coolness at Xu and Hai; and great cold at Chou and Yin. When these forms of Qi break out and gain the upper hand, they must also await the support of intervening Qi—the Qi that participates in climatic change between the governing cycles. That is why it is said they await the right time.” The New Collation notes that the character “and” in the commentary may instead be “Qi.”

The Yellow Emperor asked, “What exactly do you mean by this?” Qibo said, “The outbreaks differ according to whether the Qi of the Five Norms—Wood, Fire, Earth, Metal, and Water—is excessive or deficient. When the yearly cycle is excessive, the outbreak comes early; when it is deficient, the outbreak comes late.”

The Yellow Emperor said, “Please tell me about all these cases.” Qibo said, “An excessive outbreak is fierce; a deficient one is slow. A fierce outbreak brings severe illness, while a slow one lingers and remains unresolved.” Here, “persist” means to hold one another in a state of mutual entanglement.

The Yellow Emperor asked, “How are the numbers for excess and deficiency calculated?” Qibo said, “Excess is calculated using the completing numbers; deficiency, using the generating numbers. Earth’s cycle is generally calculated using its generating number.” Here, “numbers” refers to those used to calculate the movement and transformation of the Qi of the Five Phases. The generating numbers for Water, Fire, Wood, Metal, and Earth are one, two, three, four, and five; their completing numbers are six, seven, eight, nine, and five. That is why Earth’s cycle is generally calculated using its generating number. To determine deficiency, one calculates according to the respective generating numbers. These numbers also serve as the standard for determining when Qi’s governing influence, its De and transformation, and its cycles of overcoming and response will occur, as well as the dates and the measurements of pulse depth, size, and fine gradations. This is a general account of these methods of calculation.

The Yellow Emperor asked, “What happens when these forms of Qi break out?” Qibo said, “When Earth Qi becomes constrained and breaks out, deep valleys shake and resound, thunder crashes within the Qi junction—the place where the Qi of Heaven and Earth meet—and dust fills the air as the sky turns yellow and dim. Earth Qi transforms into white Qi, which surges and sweeps about, filling both the heights and the depths.”

Qibo continued, “ ‘Constrained’ means that the Qi of Heaven has been intensely suppressed. But suppression of the Qi of Heaven also has its limit; it diminishes when abundance gives way to decline. Thus, although constrained Qi may erupt in anger, it cannot continue indefinitely. Earth Qi cannot carry out its transformations; heat grows fiercely intense without rain, while Wood Qi becomes overly abundant. The constraint therefore builds to its limit and breaks out. Earth’s nature is ordinarily quiet and stable, but when it breaks out, it turns violently turbulent, with thunder and rain in full force. Only then does the contest between Wood and Earth ease and come to an end. The Book of Changes says, ‘Thunder and rain arise: Release.’ It describes this very situation. Although Earth Qi rages on its own, Wood Qi still constrains it, so the thunder resounds only within the Qi junction.”

When Earth Qi is suppressed, it cannot yet rise very high or very far. Hence the saying, "the thunder is muffled, and the qi is interacting." Here, the "interaction of qi" (qijiao) refers to the region extending from the Earth Qi all the way up to the summits of high mountains. The poem says, "the thunder rumbles," which is what the ancients meant by "thunder and rain are born in the mountains." This is precisely such a situation.

Mountain terrain has deep soil and abundant moisture. When Earth Qi is suppressed and also restrained by Wood Qi, it accumulates. On the plains, the soil is thin and the Earth Qi is often dry, so it cannot initiate movement first. In the mountains, where the earth is thick and the qi is deep, much more accumulates, and so it erupts violently first.

When Earth Qi stirs, the following scene appears: stones are struck and flung into the sky, and floodwaters immediately surge out of the mountains and rivers, spilling over fields and pastures. Violent winds and storms suddenly descend, cliffs collapse, mountain torrents become great waters flowing across the land, and boulders are hurled out with force. In the high mountains and empty valleys, stones are flung first, and the floods follow. "Hong" (great) means "large": the swollen waters of the great rivers overflow, flow across the flatlands, wash over the fields, and even submerge the crops. After the floodwaters recede, the stones and soil still tremble and totter, scattered across the fields like a herd of horses galloping in all directions over pasture. The "earth" referred to here also includes sand and gravel.

When the transforming qi (huaqi) of Earth begins to spread, rain falls at the proper time, and all things begin to sprout, grow, change, and mature. "Transformation" (hua) refers to the transforming qi of Earth. When Earth is restrained, its transforming qi cannot spread; when constraint reaches its extreme, it turns into free flow, and when suppression reaches its limit, it extends outward. When the operation of Heaven and Earth is obstructed, the transforming qi is able to reach the myriad things, bringing timely rain to nourish grasses and trees so that they grow and mature. "Shan" (fitting) means that it accords with the season. Because the transforming qi starts late, and the season of the qi of growth has already passed, it is said that all things only then begin to sprout, grow, change, and mature. These four uses of "begin" indicate that the transformation and maturation of things occur rather late.

Therefore, a person may suffer from fullness and distension in the chest and abdomen, borborygmi, and frequent diarrhea. In severe cases there may be heart pain, distension in the flanks, vomiting, and violent vomiting and purging like cholera, with diarrhea that does not stop after drinking water, along with swollen feet and a heavy body. These are the signs of disease that arise when the spleen is affected by heat.

When clouds gather in the Rain Mansion, rosy light envelops the rising sun, and dust dims the mountains and rivers, then Earth Qi begins to stir. This happens during the "four qi" period. "Rain Mansion" refers to the place where Taiyin (Earth Qi) resides. "Ai" (mist) is a white, thin vapor like cloud: when faint, it floats like gauze; when dense, it resembles thin layers of cloud and fog. When dense, the signs appear earlier; when faint, they appear later. The "four qi" refers to the period from the thirty-first day after the summer solstice through the autumnal equinox.

When clouds stretch across the sky and vapors drift among the mountains, appearing and dissipating at intervals, this is a sign that the qi mechanism is stagnating. Clouds lying across the horizon do not disperse, the mountain peaks seem to wear caps and sashes, and the grasses and trees in the ravines appear and vanish, faint and indistinct. Whenever such sights emerge, the signs of Earth Qi's stagnation have already become manifest. One should observe these signs at first light; "drifting" refers to observation before noon.

When Metal Qi becomes stagnant and surges, the sky is clear and the ground bright. The wind turns cold and sharp, and a severe chill arises. A haze of dry Qi hangs among the plants and trees; dense fog appears repeatedly, and the killing force of autumn descends. Plants and trees wither and change color, and the surge of Metal Qi can even be heard.

The “great chill” mentioned here is a cold force second only to the great cold; “arises” means that it begins to take charge. Haze, dryness, frost, and fog are all expressions of this killing force. It arrives during the Chou hour (one to three in the morning). If calculated over a longer span, it may also appear from the Mao hour to the Chen hour (five to nine in the morning). When it comes, yellow, red, and black hues intermingle. All things are unable to withstand its killing force, so plants and trees become withered and faded. “Faded” here means that their green color grows pale.

As a result, people may suffer from coughing and rebellious Qi, fullness in the chest and flanks that pulls down toward the lower abdomen, and sudden, severe pain that makes it impossible to turn over. They may also have a dry throat and a dull, unhealthy complexion. These are signs that Metal Qi is excessive and Wood Qi is afflicted.

When mountains and marshes dry up and the earth congeals into frostlike salt deposits, this is a sign that Metal Qi has become stagnant and is surging. In summer, Fire Qi is strong, but the timely rains fail to fall. The mountains and marshes then dry up, and white salt deposits congeal on the ground, resembling frost. The “five Qi” mentioned here refers to the period of about fifty-four days from after the autumnal equinox to after the beginning of winter.

Dew condensing at night and a mournful wind sounding across the woods and fields at dawn are also signs that Metal Qi is surging. When dew wets the plants and trees at night and a desolate wind is heard at daybreak, these phenomena all indicate that Metal Qi is about to surge.

When Water Qi becomes stagnant and surges, Yang Qi begins to withdraw and Yin Qi suddenly grows strong. The great cold then arrives: rivers and lakes freeze in the bitter cold, and chill mist condenses into frost and snow.

“Cold fen” is white, frigid Qi. It resembles mist but does not drift with the wind. It falls to the ground like frost or snow and disappears when the sun comes out.

When Water Qi surges intensely, dark, turbid Qi tinged yellow and black spreads everywhere. As Qi flows where Heaven and Earth meet, it forms frost and brings the killing force of winter. A surge of Water Qi may also produce strange phenomena.

Yellow and black also describe turbid, inauspicious Water Qi. Here, “auspicious sign” refers to a major anomaly: springs welling up from level ground.

As a result, people may be invaded by cold pathogenic influences and suffer heart pain, pain in the lower back and buttocks, impaired movement in the larger joints, and difficulty bending and stretching. Their hands and feet may readily become cold and numb, and their abdomen may feel obstructed, hard, and distended. These conditions arise when Yin Qi overwhelms Yang Qi.

When sunlight loses its governing force and dense Yin Qi gathers in the sky, spreading white dustlike mist and darkening the heavens, Water Qi will surge. The timing of a surge in Water Qi is generally around the periods governed by sovereign Fire and ministerial Fire.

Yin essence and Water Qi both rise to receive Fire Qi. For this reason, Water Qi surges around the periods governed by sovereign Fire and ministerial Fire. This is like the Morning Star (Venus), which sometimes appears before the sun and sometimes after it.

In the high, distant, dark sky, the atmosphere seems to spread out like loose hemp fibers, faintly visible and then vanishing. A black appearance is a warning that yellow, turbid Qi is about to surge. “Deep and dark” describes the sky as distant, lofty, and blackened. The atmosphere resembles dispersed hemp fibers: faint and delicate, barely visible. Observe it after the Yin hour and around the Mao hour; in summer, also observe it before the Chen hour.

These signs can also be used to observe what is about to happen.

When Wood stagnation breaks out, the sky grows dim, dust fills the air, and clouds stir. Then strong winds arrive, shaking the ornamental roof ends and blowing down or breaking large trees. Plants and trees also undergo unusual changes. “Roof ornaments shaken” means that the wind has lifted the decorations at the ends of the roof ridge. “Broken trees” means that large trees have been uprooted, snapped, or toppled. “Changes in plants and trees” refers to strangely shaped trees growing from the ground.

People may then suffer pain in the upper stomach near the heart, with the pain pulling upward along both sides of the ribs. The chest and diaphragm, as well as the throat, become obstructed, making it difficult to swallow food. In severe cases, there may be ringing in the ears, dizziness, blurred vision, and sudden stiffening and collapse. “Suddenly stiffening and falling” means that the sinews and bones become rigid and immobile, followed by a sudden collapse and loss of consciousness.

Dust in the sky takes on a grayish-yellow hue, and distant mountains blend into the sky. At times the color is a murky yellow-black. Clouds may also gather in horizontal bands without bringing rain. Dust or cloud hangs in the air like dust itself, sometimes thick and yellow-black, unlike the usual appearance of the sky. These are signs that Wood stagnation is about to break out.

Grass along riverbanks bends over even when there is no wind, and the undersides of soft leaves turn upward. Pines on high mountains rustle, and tigers roar among rocky caves. These are all early signs that stagnant Qi is about to stir. “Grass bending over” means that grass droops of its own accord without any wind. “Soft leaves” refers to poplar leaves: when there is no wind, their undersides turn upward, a phenomenon called “showing Yin.” Such signs can reveal subtle changes. When they are pronounced, the onset is near; when they are faint, it will come later. On mountain paths, one can watch the pines and the tigers’ movements. In cold weather, one can observe ephedra; in autumn and winter, one can watch for changes in paulownia leaves and cicadas.

When Fire stagnation breaks out, red signs appear in the sky, and the Great Brightness—the sunlight—grows dim. The original commentary says that “swollen haze” refers to the red Qi, and “Great Brightness” refers to the sun. A later textual correction notes that the character “swollen” in the classic and its commentary may be erroneous.

Then the Qi of fire and heat begins to move, and great summer heat arrives. Mountains, forests, lakes, and marshes seem to burn; trees ooze sap; smoke rises over broad, imposing buildings; salt crusts appear on the ground; standing water dwindles; and creeping plants wither, scorching and turning yellow. When the wind rises, bewildering rumors also spread. Humid weather comes only later.

Taiyin and Taiyang Qi are above, while cold and damp Qi fill the sky. The Heart Fire Qi, though corresponding to the season, is suppressed and cannot show itself. Once cold and damp Qi have grown strong enough, Fire Qi begins to move, and Yang Qi and firelight become visible. Mountains, lakes, and marshes then seem to burn, well water diminishes, and people spread false rumors. Rain that comes out of season is a sign of this pattern. “Humid transformation comes later” means that Yang Qi is dominant and governs the season, so dampness cannot contend with it in season: drought comes first, followed by rain.

People may then suffer shortness of breath and weakness, as well as sores and abscesses. They may feel distended and uncomfortable in the ribs, abdomen, chest, back, face, head, and limbs. Skin eruptions, vomiting, convulsions, bone pain, and abnormal movement of the joints may also occur.

If cold enters the lower part of the body, warm malaria—a malaria marked by alternating chills and fever—may arise. The abdomen then suffers sudden severe pain, blood spills and flows, Jing fluid diminishes, and the eyes become red.

When Heart Fire is excessive, the mind grows clouded and the chest becomes troubled and distressed; sudden death may follow. When Fire Qi stagnates and gives rise to anger, Earth Qi and Water Qi oppose one another, as do the guest Qi and the host Qi. As long as the illness has not been provoked beyond measure, disaster will not occur. But when heat has already overcome cold, it is like driving back an enemy: heat rises from within the heart. This shows that Shen Qi is isolated, weak, and in danger. Unless treatment is given promptly, the original Qi that sustains life will be depleted, and death will follow. Fire Qi acts swiftly, which is why death can come suddenly. (“Nong” is the pronunciation of the term for distress.)

Within the divisions of a timekeeping period, the illness begins when heat becomes very intense and sweat moistens the Xuanfu, the pores. “At the end of the division” refers to the point when the water clock completes its measure of the day or night. “Great warmth” means warmth just short of great heat. Sweat moistening the Xuanfu describes the body steaming with heat and sweating when one goes out in the early morning. At the end of the division, Yin Qi ought to be strong, yet no coolness appears. This shows that Yin Qi cannot overcome Yang heat. Once the heat has begun to stir, the illness will break out.

The New Critical Edition says: Earth and Fire Qi act together, but what are the so-called “four Qi”? Perhaps this is because Fire has two positions: one where Water Qi acts, and another where great heat acts during the hours of Shen and Wei. Fire Qi stagnates and, when it reaches its limit, breaks out; after breaking out, it subsides. When Yang Qi reaches its extreme, it turns toward Yin, and dampness arises with it, giving birth to the myriad things. When Fire Qi surges in anger, dryness and heat injure Metal Qi. When Yang Qi becomes excessive to the utmost, Metal Qi fears Fire and seeks help from Earth. Earth Qi rescues Metal Qi, and the heat then turns into a swift, violent wind, followed by the timely arrival of rain. The climate returns to balance. The myriad things grow, transform, and mature; once their flourishing reaches its peak, they decline. How, then, could they continue growing forever?

Fresh leaves sprouting on trees and plants, water freezing over, and snow and ice appearing in the mountains and rivers are all signs that Yang heat is flourishing and the Qi of water and marshes is about to stagnate. This means that cold can also arrive when Sovereign Fire—the Fire Qi that governs a given period—is strong. Thus, when Sovereign Fire acts in the yearly cycle, it too must await the appropriate time.

Signs of stagnating Qi appear first, and only afterward does the event come to pass. One must observe Qi as it reaches its peak; only then does the illness arise. A widespread outbreak has no fixed hour, because Water Qi changes in response to Fire Qi.

“Response” means the sign that appears beforehand; “outbreak” means the illness that follows. Thus, signs come first, and the outbreak follows. Nothing can remain strong forever. When something reaches its peak, observe it closely: the stagnating Qi will then break out. Stagnation inevitably gives rise to an outbreak; this is the regular course of changes in Qi.

By carefully observing the timing of climatic changes, one can anticipate illness. If the proper time is missed, and climatic changes also run contrary to the yearly cycle, the Five Qi will move irregularly, and the rhythms of growth, transformation, nurturing, and storage will lose their proper measure.

If a person misses the appropriate time, the signs of illness cannot be predicted accurately.

The Yellow Emperor asked, “When Water Qi acts, hail and snow appear; when Earth Qi acts, violent winds and sudden rain arise; when Wood Qi acts, things are smashed and broken; when Metal Qi acts, the sky becomes clear; and when Fire Qi acts, the sky grows dim and obscure. Which Qi causes these things?” Qi Bo replied:

When the amount of Qi differs, the severity of an episode differs as well. In a mild episode, one should examine the Qi associated with it. When the episode is intense, one must also examine the Qi that receives it from below. By observing the signs shown by the Qi below, one can discern its changes.

Each of the Six Qi has a Qi below it that receives it. For example, below the position of Fire is Water Qi; below Water is Earth Qi; below Earth is Wood Qi; below Wood is Metal Qi; and below Metal is Fire Qi. Below Sovereign Fire, Yin essence receives it. By examining the signs beneath each Qi, one can see how it changes. Thus, when an episode also displays the Qi below it, its expression differs from that of the Qi in its own position.

The Yellow Emperor said, “Good. When the Five Qi manifest outside their proper seasonal positions, what is the reason?”

This refers to the Five Qi manifesting outside the seasonal positions to which they should correspond.

Qibo said, “This is because the seasonal timing has gone awry.”

That is, they have deviated from their proper positions in the four seasons.

The Supplementary Editorial Note says: In the “Treatise on the Essential Truth” (Zhizhenyao Lun), the onset of prevailing Qi and returning Qi is said sometimes to occur outside its proper seasonal position, or to come later than the season. What is the reason? Qibo replies that the generation and transformation of Qi, as well as its waxing and waning, differ. The effects and waxing and waning of cold, heat, warmth, and coolness are expressed at the transitions between the four seasons. Yang Qi begins to stir with warmth and reaches its height with summer heat; Yin Qi begins to stir with coolness and reaches its height with cold. Spring, summer, autumn, and winter each have their own distinct periods. In general, the warmth of spring develops into the heat of summer, while the harshness of autumn develops into the severe cold of winter. By observing the signs at the transitions between seasons, one can recognize the beginning from the final expression. This passage discusses the Five Qi manifesting outside their proper seasonal positions; the “Treatise on the Essential Truth” discusses prevailing and returning Qi manifesting outside theirs. The prevailing and returning Qi described in the two passages are not the same as the manifestations of the Five Qi, but the phrase “seasonal timing has gone awry” means the same thing in both.

The Yellow Emperor said, “Is there a fixed number of days by which the timing is off?”

He is asking how many days the difference amounts to.

Qibo said, “In every case, it is delayed by about thirty days.”

“Delayed” means that the Qi has passed beyond its proper period in the four seasons. When it falls roughly thirty days or somewhat more behind, the climatic Qi has not yet subsided and remains strong. Here, “du” means a day. This is the situation referred to as occurring after the four seasons. The Supplementary Editorial Note adds: The “eighty-seven ke and a half” recorded in the commentary should be corrected to “forty-three ke and thirty fortieths of a ke.”

The Yellow Emperor said, “Why does Qi sometimes arrive early and sometimes late?”

This refers to Qi arriving before its appointed season, or arriving late when its time has come; that is, its arrival is earlier or later than the appointed date.

Qibo said, “When the operation of Qi is excessive, it arrives early; when it is insufficient, it arrives late.”

These are all ordinary features of climate change. The Yellow Emperor asked, “What does it mean for the climate to arrive on schedule?” Qibo replied, “When the movement of Qi is neither excessive nor deficient, the climate arrives in its proper season. When it departs from the season, arriving early or late, that is abnormal—in other words, a calamity.”

The Yellow Emperor asked, “Why does some weather appear outside its proper season?” Qibo answered, “When the movement of Qi is excessive, the climate arrives during its own season. When it is deficient, the Qi shifts instead to the influence of the force it cannot control. Rain in winter, cool weather in spring, heat in autumn, and severe cold in winter are examples of climate returning to the influence of the corresponding Qi.”

The Yellow Emperor asked, “The Qi of the four seasons arrives early or late, at higher or lower levels, and from the left or right. How should we understand these changes?” Qibo answered, “The movement of Qi may follow its proper course or run counter to it, and its arrival may be slow or fast. Thus, excessive Qi arrives before its season, while deficient Qi arrives afterward. When Qi is abundant, its changes come early; when Qi is insufficient, they come late.”

The Yellow Emperor asked, “How does the movement of Qi proceed?” Qibo answered, “Spring Qi moves westward, summer Qi northward, autumn Qi eastward, and winter Qi southward. We can also see this pattern by observing how living things sprout, flourish, yield their harvest, and withdraw into storage.

“Thus, spring Qi begins below, and autumn Qi begins above; summer Qi begins at the center, and winter Qi at the edges. Spring Qi begins on the left, and autumn Qi on the right; winter Qi begins behind, and summer Qi in front. These are the regular patterns of change through the four seasons. Observe the myriad things closely, and you will understand.

“Therefore, places at high elevations tend to retain winter Qi, while low-lying places tend to retain spring Qi. Ice and snow remain on high mountain peaks even in midsummer, while plants continue to grow in low river valleys and marshes even in the depths of winter. These phenomena are enough to show that climate varies with the terrain.” The New Collation says that, according to the “Treatise on the Five Constant Governments,” terrain differs in elevation, and climate in warmth and coolness: high places are cold, and low places are hot.

The Yellow Emperor said, “By clearly observing the Yin-Yang of Heaven and Earth, we can see change. Why, then, trouble ourselves by working out obscure and difficult principles, exhausting our minds in thought when we may gain nothing?” He then asked, “Among the changes of the Five Movements and Six Qi, what are the six changes that appear when the Six Qi proceed normally, and what are the patterns of change in the Six Qi?”

Qibo replied, “The normal patterns of the Six Qi include Qi transformation, changes in Qi, dominance, counteraction, effects, and the causes of illness. Each differs from the others. Which would you like to know?” The Yellow Emperor said, “I would like to hear about all of them.” Qibo answered, “I will explain them one by one.”

“When the climate arrives, the climate governed by Jueyin is mild. This is the first Qi, a change belonging to Wood Qi.”

When Lesser Yin Qi arrives, the weather is warm. This is the second Qi (the second of the six periods into which the year is divided), governed by sovereign Fire.

When Greater Yin Qi arrives, the weather is dusty and damp. This is the fourth Qi, associated with the transformation of Earth Qi.

When Lesser Yang Qi arrives, the weather is hot. This is the third Qi, governed by ministerial Fire.

When Yang Brightness Qi arrives, the weather is cool and sharply brisk. This is the fifth Qi, associated with the transformation of Metal Qi.

When Greater Yang Qi arrives, the weather is cold and filled with fen Qi, a diffuse chill. This is the final Qi, associated with the transformation of Water Qi.

These are the usual signs that appear as the Qi of the four seasons changes according to its regular course.

When reverting Yin Qi arrives, it manifests as the Wind Residence and fine cracks opening. “Cracks” means minute fissures; “opening” means opening or splitting apart.

When Lesser Yin Qi arrives, it manifests as the Great Fire Residence and spreading luxuriance.

When Greater Yin Qi arrives, it manifests as the Rain Residence and rounded fullness. All things receive the transformations of Earth Qi, and their forms become full and substantial. Rain falls upon the ground, which displays green markings like circles. This suggests that “rounded” means complete and full.

When Lesser Yang Qi arrives, it manifests as the Heat Residence and outward movement: stored heat disperses and flows outward.

When Yang Brightness Qi arrives, it manifests as the Residence of Slaughter and gengcang. “Geng” means change or replacement.

When Greater Yang Qi arrives, it manifests as the Cold Residence and a return to storage: all things contract and withdraw into storage because of the cold.

These are the normal conditions when the six Qi govern transformation.

When reverting Yin Qi arrives, it manifests as growth and the movement of wind. This is the transformation of Wood Qi.

When Lesser Yin Qi arrives, it manifests as luxuriant growth and the appearance of physical form. This is the transformation of Fire Qi.

When Greater Yin Qi arrives, it manifests as the nurturing of life and clouds and rain. This is the transformation of Earth Qi.

When Lesser Yang Qi arrives, it manifests as growth, flourishing, and vividness. This is the transformation of Fire Qi.

When Yang Brightness Qi arrives, it manifests as contraction and mist and dew. This is the transformation of Metal Qi.

When Greater Yang Qi arrives, it manifests as storage and close containment. This is the transformation of Water Qi.

These are the normal patterns of Qi transformation: natural Qi drives change in all things.

When reverting Yin Qi arrives, wind causes all things to grow and emerge, then ultimately gives way to stillness. When wind transformation brings forth growth, wind Qi is present. The Treatise on the Subtle Mechanisms of the Six Qi says that beneath the position of wind, Metal Qi takes over. Thus reverting Yin first brings forth wind Qi, then finally returns to stillness.

When Lesser Yin Qi arrives, heat causes all things to grow and emerge, yet cold is also present within it. When heat transformation brings forth growth, heat Qi is present; Yin essence receives it from above, so cold remains within. The Treatise on the Subtle Mechanisms of the Six Qi says that heat governs above Lesser Yin, with Greater Yang corresponding within. Thus heat Qi arises while cold remains inside. It also says that beneath the position of sovereign Fire, Yin essence receives it, which likewise explains the origin of the cold.

When Greater Yin Qi arrives, dampness causes all things to grow and emerge, then ultimately turns into prolonged rainfall.

When wind Qi can transform and generate things, it gives rise to dampness. Taiyin, one of the six Qi and associated with dampness, occupies the upper position, so the process ultimately manifests as rain descending.

For the word “rain” in the original, the New Collation Commentary, an ancient supplement by textual editors, cites the “Treatise on the Subtle Principles of the Six Qi” for the explanation that wind Qi lies beneath the position of Earth and supports it. Wang Bing’s commentary says that rain falls after strong winds pass, as wind transforms dampness into rain. Thus Taiyin transforms and generates through dampness, ultimately bringing rain down.

When the Qi of Shaoyang arrives, it manifests as the transformation and generation of Fire Qi, ultimately producing a steaming, hot and humid climate.

When Fire Qi transforms and generates, it gives rise to Fire Qi. Yang Qi occupies the upper position, so the process ultimately manifests as steaming heat and dampness. The New Collation Commentary cites the “Treatise on the Subtle Principles of the Six Qi,” which says that Water Qi supports Ministerial Fire from below. Thus Shaoyang transforms and generates through Fire Qi, ultimately producing steaming heat and dampness.

When the Qi of Yangming arrives, it manifests as the transformation and generation of dryness, ultimately turning to coolness.

When dryness transforms and generates, it gives rise to dry Qi. Yin Qi occupies the upper position, so the process ultimately turns to coolness. The New Collation Commentary observes that descriptions of the six Qi usually give each Qi’s own transformation first, followed by the climate opposite to it. Only the passage on Yangming reads, “dryness is generated, and it ultimately becomes cool,” which seems out of order. Based on the surrounding text, the editors conjecture that it should read, “When Yangming arrives, coolness is generated, and it ultimately becomes dry,” bringing it into line with the descriptions of the other Qi. Since Fire Qi supports the position of Metal from below, Yangming first manifests as coolness and ultimately produces dryness.

When the Qi of Taiyang arrives, it manifests as the transformation and generation of cold, with the climate turning warm midway through.

When cold Qi transforms and generates, it gives rise to cold Qi. Yang Qi lies within, so the climate turns warm midway through. The New Collation Commentary cites the “Treatise on the Five Movements” to explain that cold governs above Taiyang, while Shaoyin, one of the six Qi and associated with heat, manifests in the middle. Cold therefore comes first, followed by warmth; this is the normal course of Qi transformation.

The transformation and generation of wind produces furry creatures; that of heat produces creatures with wings; that of dampness produces creatures without fur, feathers, or scales; that of Fire Qi produces feathered creatures; that of dryness produces shelled creatures; and that of cold produces scaled creatures. Whether the six Qi are the Qi that governs the year—the Qi that shapes the climate throughout the year—or the intervening Qi that influence it in alternation, each generates its corresponding forms, which generally do not change. Without the transforming and generating action of the six Qi, nothing could come into being.

When the Qi of Jueyin arrives, it manifests as “fur transformation,” generating creatures with fur.

When the Qi of Shaoyin arrives, it manifests as “feather transformation,” generating winged animals capable of flight.

When the Qi of Taiyin arrives, it manifests as “naked transformation,” generating animals without fur, feathers, scales, or shells.

When the Qi of Shaoyang arrives, it too manifests as “feather transformation.” Here this refers to small-bodied insects that seem to have thin wings, such as bees and cicadas, rather than feathered animals like birds.

When the Qi of Yangming arrives, it manifests as “shell transformation,” generating animals with shells.

When Taiyang arrives, living things generally take on forms such as scales and shells. This is the ordinary way the Qi of the sun generates the myriad things.

When Jueyin arrives, it generally brings about growth and transformation: mild Qi generates the myriad things.

When Shaoyin arrives, it generally brings about flourishing growth: warm Qi generates the myriad things.

When Taiyin arrives, it generally brings about moistening and nurturing: damp Qi generates the myriad things.

When Shaoyang arrives, it generally brings about luxuriant growth: hot Qi generates the myriad things.

When Yangming arrives, it generally brings about solidity and ripening: cool, clear Qi generates the myriad things.

When Taiyang arrives, it also generally brings about storage and concealment: cold Qi generates the myriad things. These are the ordinary ways in which climate issues its commands.

When Jueyin arrives, fierce winds arise and the weather turns very cool. The fierce winds belong to Wood Qi; the intense coolness comes from Metal Qi, which acts in response below—the Qi among the Five Phases associated with coolness and contraction.

When Shaoyin arrives, intense warmth appears alongside cold Qi. The intense warmth belongs to sovereign Fire; the cold Qi comes from Yin essence acting in response below—the cold Yin Qi set against Yang heat.

When Taiyin arrives, thunder, sudden rain, and violent winds appear. Thunder and sudden rain belong to Earth Qi; the violent winds come from Wood Qi acting in response below.

When Shaoyang arrives, whirlwinds, scorching heat, and frost forming appear. Whirlwinds belong to wind Qi; frost forming comes from Water Qi acting in response below.

When Yangming arrives, things fall and the weather turns warm. Falling belongs to Metal Qi; the warmth comes from Fire Qi acting in response below.

When Taiyang arrives, cold, snowfall, ice, hail, and white dust appear. Frost and snow, along with hail, belong to Water Qi; the white dust comes from Earth Qi acting in response below.

These are ordinary patterns of climatic change. “Change” refers to a climate’s usual Qi becoming abnormal and acting with excessive force. If this force continues unabated, the Qi that responds below moves along with it. Thus, these phenomena are not caused by the Qi of the season itself acting alone.

When Jueyin arrives, shaking is common, as are shifts in the wind that blow against or along with it. This is the nature of wind.

When Shaoyin arrives, brightness appears at high places, along with flames and a dusky, yellow sky. Here, “flame” refers to mirages that resemble fire, created by the refraction of light; “dusky” means reddish yellow.

When Taiyin arrives, Yin Qi sinks downward, white dust appears, and the weather turns dim and obscure.

When Shaoyang arrives, flashes of light, red clouds, and a dusky, yellow sky are common. “Flashes of light” refers to lightning, moving light, or bright appearances; “red” means crimson. The red clouds and dusky sky described here are the same as those associated with Shaoyin Qi.

When Yangming arrives, smoke and dust, frost, biting cold winds, and piercing wind sounds are common. All carry a harsh, killing quality.

When Taiyang arrives, rigidity and solidification, hardness and sharpness, and things standing upright are common. These are produced by cold Qi.

These are the ordinary patterns by which seasonal commands take effect. When they do so normally, the myriad things do not fall out of season.

When Jueyin arrives, abdominal cramping is common. This is caused by contraction of the sinews and vessels.

When Shaoyin arrives, sores, rashes, and fever are common. This is because Fire Qi rises.

When the Qi of Greater Yin (Taiyin, the Qi governed by the Spleen) arrives, fluids may collect from drinking water, and the chest and diaphragm may feel blocked and congested. This is caused by Earth Qi.

When the Qi of Lesser Yang (Shaoyang) arrives, sneezing, vomiting, and sores may occur. This is caused by the rising of Fire Qi.

When the Qi of Bright Yang (Yangming) arrives, swelling with a soft, yielding quality may occur. “Floating and deficient” refers to shallow swelling that returns to its former state when pressed.

When the Qi of Greater Yang (Taiyang) arrives, difficulty bending and stretching is common. When the Qi of Reverting Yin (Jueyin) arrives, pain in the limbs may occur. When the Qi of Lesser Yin (Shaoyin) arrives, there may be fright and confusion, aversion to cold, trembling, and incoherent speech. “Delirium” means disordered speech. Commentators hold that the character written as “li” here should be read as “piao.”

When the Qi of Greater Yin arrives, accumulation and distension may occur. When the Qi of Lesser Yang arrives, there may be alarm, agitation, dizziness, and even sudden severe illness. When the Qi of Bright Yang arrives, nasal congestion and discharge may occur, along with disorders of the buttocks, genital region, thighs, knees, lower legs, and feet. When the Qi of Greater Yang arrives, lower back pain is common. When the Qi of Reverting Yin arrives, the sinews and vessels may contract, leaving the limbs bent and unable to straighten. When the Qi of Lesser Yin arrives, there may be sadness and confusion, nosebleeds or bloody nasal discharge, and forceful, vigorous movement.

When the Qi of Greater Yin arrives, there may be abdominal distension and cholera, with vomiting and diarrhea. When the Qi of Lesser Yang arrives, there may be painful, swollen obstruction of the throat and ringing in the ears. “Fullness” here refers to food rising back up and being impossible to swallow.

When the Qi of Bright Yang arrives, pain in the ribs and flanks, and rough, cracked skin may occur. When the Qi of Greater Yang arrives, sweating during sleep and spasms may occur. Commentators explain that “sleep sweat” means sweating over the chest, throat, neck, and armpits after falling asleep; people commonly mistake it for “night sweating.”

When the Qi of Reverting Yin arrives, pain in the ribs and flanks, vomiting, and diarrhea are common; “discharge” here means diarrhea. When the Qi of Lesser Yin arrives, a person may talk to themselves or laugh. When the Qi of Greater Yin arrives, the body may feel heavy and become swollen. “Muscle swelling” refers to swelling of the flesh that leaves a depression after pressure and does not immediately return to normal.

When the Qi of Lesser Yang arrives, sudden, severe diarrhea and twitching or spasms of the muscles may occur, sometimes leading to sudden death. When the Qi of Bright Yang arrives, nasal congestion, nasal discharge, and sneezing may occur. When the Qi of Greater Yang arrives, diarrhea may continue without stopping, or urination and bowel movements may become obstructed. These are all common pathological changes.

These twelve kinds of pathological change are corresponding manifestations of the Qi of Heaven and Earth as it acts through De, transformation, governance, and command: De corresponds to De, transformation to transformation, governance to governance, and command to command. When Qi is high, the disease is also located high; when Qi is low, the disease is located low. When Qi is behind, in front, in the center, or on the outside, the disease likewise appears behind, in front, in the center, or on the outside. This is how the location of Qi corresponds to the usual location of disease.

The phrases “Qi responds to De” and the like refer to changes in the Qi of Heaven and Earth, while “high, low, front, back, center, and outside” refer to the locations where disease occurs. The Qi of the Yin and Yang channels of the hands is located higher, while that of the Yin and Yang channels of the feet is located lower. The Qi of the Foot Greater Yang channel runs along the back of the body; the Qi of the Foot Bright Yang channel runs along the front; the Qi of the Foot Lesser Yin, Foot Greater Yin, and Foot Reverting Yin channels runs along the inner side; and the Qi of the Foot Lesser Yang channel runs along the sides. This explains that each channel’s Qi occupies a different location, so the signs caused by climatic changes appear in the corresponding parts of the body.

Therefore, when Wind Qi becomes predominant, symptoms of unsteady movement occur.

When the body is uncomfortable. The Newly Collated Text (a note by later editors) says: “When wind qi is excessive, it causes shaking…” through “when damp qi is excessive, it causes diarrhea.” These five sentences match the wording of “Discussion of the Yin-Yang Correspondences,” though the commentaries differ.

When heat qi is excessive, it causes swelling.

When heat is excessive in the qi aspect, it can produce danbiao, a condition marked by red patches on the skin and fever. When excessive in the blood aspect, it can form sores filled with pus. When it affects the bones and flesh, it can cause swelling on the top of the foot that does not immediately subside when pressed.

When dryness qi is excessive, it causes desiccation.

Dryness on the body’s surface makes the skin wrinkle and crack. Dryness within the body exhausts Jing and blood. When dryness injures qi and bodily fluids, the muscles become thin and wasted, and the skin clings tightly to the bones.

When cold qi is excessive, it causes swelling.

Here, “swelling” means edema: after being pressed, the indentation rises again.

When damp qi is excessive, it causes diarrhea; in severe cases, it can also obstruct the flow of bodily fluids and cause swelling in the limbs.

“Watery diarrhea” means diarrhea with thin, watery stools. “Swelling on the top of the foot” means that pressing the swollen area leaves an indentation that does not immediately subside. “Water obstruction” means that bodily fluids have accumulated in the skin.

The preceding passages describe the different changes caused by the Six Qi—wind, cold, summer heat, dampness, dryness, and fire—according to the parts of the body where they occur.

The Yellow Emperor said, “I would like to hear about the effects of the Six Qi.” Qibo replied, “When the Six Qi exert their effects, each transforms the qi at the position corresponding to it.”

Here, “effect” means the action of qi transformation. Taiyin’s transformation through rain and dampness acts at the position of Taiyang; Taiyang’s transformation through cold acts at the position of Shaoyin; Shaoyin’s transformation through heat acts at the position of Yangming; Yangming’s transformation through dryness acts at the position of Jueyin; and Jueyin’s transformation through wind acts at the position of Taiyin. Each must be discerned according to its position.

The Yellow Emperor said, “What happens when each of the Six Qi occupies its own position?” Qibo replied, “When each occupies its own position, qi transformation is normal.”

The Yellow Emperor said, “How can we know where they are positioned?” Qibo replied, “Determine their directions and consider them together with the months; then you can know.”

The directions are determined from the positions of the Six Qi, and the year is then divided into six periods for calculation. This makes it possible to determine precisely the dates when the qi arrives and the regions it governs.

The Yellow Emperor said, “What happens when the qi of the six positions is excessive or deficient?” Qibo replied, “The greater and lesser qi differ. When the greater qi arrives, it does so slowly and lasts a long time; when the lesser qi arrives, it is fierce but does not last.”

Though its force is strong, its onset cannot continue for long, so it comes suddenly and quickly fades. “Perish” means to disappear.

The Yellow Emperor said, “What happens when the qi of Heaven and Earth is excessive or deficient?” Qibo replied, “When the qi of Heaven is deficient, the qi of Earth changes in response; when the qi of Earth is deficient, the qi of Heaven changes in response. The annual movement lies between the qi of Heaven and Earth, yet it always acts first.”

Here, “movement” refers to the Five Phases—Wood, Fire, Earth, Metal, and Water—each of which governs the qi transformation of one year. When the qi of Earth is predominant, the qi of the annual movement rises; when the qi of Heaven is predominant, the qi of the annual movement descends. As the annual movement rises or descends, the qi and movement change first.

When people dislike what they cannot manage, they turn toward things that resemble and harmonize with them. As the movement of Qi shifts, following its course in this way gives rise to illness.

When things are not in their proper places, they change. Once change begins, illness also arises.

Thus, when the force in the upper part is excessive, the Qi of Heaven descends; when the force in the lower part is excessive, the Qi of Earth shifts upward. Here, “excessive” means that something is present in greater than normal quantity: when the Qi above is excessive, it descends of its own accord; when the Qi below is excessive, it rises of its own accord. This transfer between greater and lesser amounts is the normal movement of Qi.

The New Corrected Edition says: The Treatise on the Subtle Effects of the Six Qi records that when ascent reaches its limit, descent follows; this descent refers to the Qi of Heaven. When descent reaches its limit, ascent follows; this ascent refers to the Qi of Earth. When the Qi of Heaven descends, it spreads across the Earth; when the Qi of Earth rises, it steams upward toward Heaven. Thus, high and low respond to one another, and ascent and descent give rise to each other. Change occurs from this interaction. This, too, is what ascent and descent mean.

The degree of imbalance caused by excess varies according to how much excess there is. A great excess causes shifting or descent; a slight excess causes only a small degree of shifting or descent. The responses brought about by excess may be mild or severe: a mild response produces a small deviation, while a severe one produces a large deviation. Once severity reaches a certain point, the original position changes and Qi shifts. When it shifts, major change follows, and illness arises. The Essential Summary says: “For severe cases, use five parts as the measure; for pronounced cases, use seven parts as the measure.” These proportions can be used to observe deviations. The “five parts” and “seven parts” are measures for judging whether the Qi of Heaven and Earth, Yin and Yang, has exceeded its normal range.

The Yellow Emperor said: “Well said. The Treatise says that when there is fever, one should not use warming methods, and when there is cold, one should not use cooling methods. I think there is no need to avoid warming or cooling methods entirely. What should be done?”

Qi Bo replied: “Your question is very thorough. When dispersing pathogenic factors from the exterior, there is no need to avoid warming methods; when purging pathogenic factors from the interior, there is no need to avoid cooling methods.”

Sweating causes fluids to leave the body, so a warming method may be used without avoiding it simply because it is warm. Purging causes the bowels to discharge, so a cooling method may be used without avoiding it simply because it is cool. These methods prevent pathogenic cold or heat from remaining in the body. If one neither induces sweating nor purges, yet uses warming or cooling methods without distinguishing the condition, there is no need for such treatment, and it violates the rules governing treatment. The point here is that these methods should be used only when the condition truly calls for them; the same principle applies in autumn and winter. The New Corrected Edition says that the Treatise on the Utmost Truth and Essentials records: “When dispersing, there is no need to avoid warming methods; do not mistakenly violate the rules for warm and cool methods.”

The Yellow Emperor said: “What happens if one uses a cooling or warming method without dispersing or purging?”

Qi Bo replied: “Pathogenic cold and heat will harm one another inside the body, and the condition will worsen.”

It is like using water to increase a flood or fire to feed a blaze: this only produces further illness. How could it merely worsen the illness that was already there?

The Yellow Emperor said: “Then what happens to someone who is not ill?”

Qi Bo replied: “Someone who was not ill may become ill as a result; someone who is already ill will become worse.”

Even someone who is not ill may become ill by violating these rules. How much harder, then, would it be for someone who is already sick to ease their condition by this approach?

The Yellow Emperor asked, “How does illness arise?”

Qibo replied, “If you do not avoid heat, heat pathogens can invade you; if you do not avoid cold, cold pathogens can invade you. Once cold pathogens enter, they may cause fullness and distention in the abdomen, acute pain, diarrhea, and other illnesses. Eating without feeling full, or vomiting and diarrhea with foul-smelling discharges, also belong to cold patterns.

“When heat pathogens invade, they may cause fever, vomiting and diarrhea, cholera—a sudden illness marked by vomiting and diarrhea—abscesses between the skin and flesh, sores and ulcers, mental clouding, agitation, diarrhea, muscle twitching and spasms, swelling, vomiting, nasal congestion and discharge, nosebleeds, headaches, abnormal joint conditions, muscle pain, bleeding, bloody stools, painful and difficult urination, and urinary obstruction. Sudden loss of voice, confusion, failure to recognize people, restlessness, frenzied behavior, hallucinations, hearing things that are not there, verbal abuse, and convulsions also belong to heat patterns.”

The Yellow Emperor asked, “How should these conditions be treated?”

Qibo replied, “Treatment must accord with the seasons. When illness arises from going against the seasonal order, treat it by using a method that counteracts the pathogenic Qi.

“In spring, use cool medicines; in summer, cold medicines; in autumn, warm medicines; and in winter, hot medicines. This is the principle of using medicines in accord with the seasons, and it must not be violated. If illness arises from heat, treat it with cold medicines; if it arises from cold, treat it with hot medicines. If illness arises from violating the spring principle of coolness, use cool medicines; if it arises from violating the autumn principle of warmth, use warm medicines. This is how excess is corrected by counteraction. For heat patterns, use salty, cold medicines; for cold patterns, sweet, hot medicines. For cool patterns, use bitter, warm medicines; for warm patterns, pungent, cool medicines. These, too, are treatments that work by counteraction.”

The Yellow Emperor asked, “When a pregnant woman is ill, what should be done about using toxic medicines?”

Qibo replied, “If the condition truly requires it, treatment may be given, and it need not harm either mother or child. By ‘truly requires it,’ I mean that the pregnant woman has a hard, substantial mass or an abdominal lump, and the pain is so severe that it is unbearable. Medicines capable of breaking up the mass and relieving the pain must then be used. Without treatment, mother and child will certainly die; timely treatment is intended to preserve the whole. Even if toxic medicines are taken, they may not cause death. ‘Not causing death’ means that the mother need not be harmed, and the child need not die.”

The Yellow Emperor asked, “What is the reasoning behind this?”

Qibo replied, “A substantial accumulation formed by pathogenic influences may, when necessary, be attacked with medicines, but treatment should stop once the condition has eased by more than half. At that point, the illness is generally not yet life-threatening, so even after it has eased by more than half, the medicines should be stopped. If too much medicine is used, and the pathogenic influence and medicinal toxicity are allowed to continue their attack, there will be no pathogenic influence left inside the body for the medicine to attack. The medicinal toxicity will then damage the body’s balanced Qi. Excessive treatment can therefore cause death.”

The New Collation, a note on the textual emendation of the classic, says: “On close examination, this passage about pregnant women does not connect in meaning with the passages before and after it. It may have fallen out of another volume and been misplaced here.”

The Yellow Emperor said, “Good. When an obstruction becomes severe, how should it be treated?”

In the movement of Heaven and Earth’s Five Phases, Qi can also become blocked and unable to unfold, resulting in severe stagnation.

Qibo replied, “When Wood is stagnant, make it unfold and flow freely; when Fire is stagnant, make it vent outward; when Earth is stagnant, use forceful removal to clear the obstruction; when Metal is stagnant…” The original text breaks off here.

Use water to disperse the stagnation of Water Qi, then restrain and regulate it so that the movement of Qi returns to balance.

“Freeing” means using the method of inducing vomiting to make the movement of Qi open and unobstructed. “Dispersing” means using the method of inducing sweat to spread Qi outward. “Draining” means using purgation so that Qi is no longer congested. “Releasing” means using methods such as promoting fluid drainage, relieving exterior patterns, and promoting urination to expel pathogenic Qi. “Checking” means restraining and regulating the upward counterflow of Qi. Once these five methods have brought Qi back into balance, determine whether it is deficient or excessive, and treat it accordingly.

When Qi is excessive, use a force that can restrain it to bring it back under control. This is called “draining” (xie). Here, “excess” means too much. When Qi is excessive, its corresponding flavor can drain the Qi of its associated organ: salty flavor drains the Kidneys, sour flavor the Liver, pungent flavor the Lungs, sweet flavor the Spleen, and bitter flavor the Heart. Excessive Qi is subdued by the force that can overcome it; hence “draining” means restraining it with what it fears.

The Yellow Emperor asked, “What should be done when Qi acts in place of another Qi?” Qibo replied, “If righteous Qi is deficient and an invading pathogenic Qi further weakens it, then Cold, Hot, Warm, or Cool Qi can be used to support the righteous Qi of the seasons. Thus, in a Hot pattern, Hot Qi can support the righteous Qi; in a Cold pattern, Cold Qi can support it; Warm Qi is used for a Warm pattern, and Cool Qi for a Cool pattern.”

This refers to a situation in which the governing Qi is deficient while the visiting Qi is excessive. Visiting Qi is the climatic Qi that arrives in succession through the six Qi cycles. Governing Qi is the regular Qi associated with the Five Zang organs, each of which has its own Qi governing a season.

The Yellow Emperor said, “The principles of the sages are truly profound! The patterns by which Heaven and Earth generate the myriad things and set change in motion; the laws by which climatic Qi arrives and governs; the principles of Yin-Yang transformation; and the seasons in which Cold and Heat alternate—who could understand them if not you? Permit me to store these teachings in the Chamber of the Spirit Orchid, the palace library, and title them Six Qi: Correct Cycles. I will not show them lightly to anyone who has not undergone purification, and I will transmit them with care.”

The New Collation Commentary says: “On examination, this passage repeats the text at the end of the ‘Treatise on Qi’s Interaction with Change.’”