《素問六氣玄珠密語》Vol. 14

This passage discusses the two corresponding laws of celestial and terrestrial Qi movements known as "Zhi Fu in the Springs" and "Di Sheng in the Springs," comprising twenty-four principles in total. The first twelve "Zhi Fu" describe the natural harmonious state when earthly branches and heavenly stems align, while the latter twelve "Di Sheng" explain special cases where terrestrial Qi suppresses the annual Qi cycle.

First, the "Zhi Fu in the Springs" section: The first principle states that in the year of Ji-Hai encountering Jia-Yin, Lesser Yang Ministerial Fire (the fire Qi corresponding to the Triple Burner and Pericardium meridians) governs terrestrial Qi. The Jia Wood naturally resides in the Yin position—this is called "Zhi Fu," meaning celestial and terrestrial Qi naturally harmonize without mutual restraint. The second principle, Yi-Si encountering Geng-Shen, similarly sees Lesser Yang Ministerial Fire governing terrestrial Qi. Here, Geng Metal occupies the Shen position, and the alignment of stems and branches prevents terrestrial fire from suppressing the annual Qi cycle—fire cannot overcome metal.

The third principle, Ding-You encountering Ren-Zi, features Lesser Yin Sovereign Fire (the fire Qi corresponding to the Heart and Kidney meridians) governing terrestrial Qi, with Ren Water in the Zi position. The fourth, Xin-Mao encountering Bing-Wu, also has Lesser Yin Sovereign Fire governing terrestrial Qi, with Bing Fire firmly settled in the southern Wu position. In all these cases, the stems and branches align harmoniously, allowing terrestrial Qi to flow normally without restraint or interference.

The subsequent principles follow the same logic: When Greater Yin Damp Earth (the earth Qi of the Spleen and Stomach meridians) governs terrestrial Qi, stems and branches occupy the same phase position. For Yang Ming Dry Metal (the metal Qi of the Lung and Large Intestine meridians) governing terrestrial Qi, stems and branches either align or share the same position. Likewise, when Jue Yin Wind Wood (the wood Qi of the Liver and Gallbladder meridians) and Greater Yang Cold Water (the water Qi of the Bladder and Small Intestine meridians) govern terrestrial Qi, they all conform to the harmonious principle of "stems and branches uniting as if returning home."

The "Di Sheng in the Springs" section illustrates exceptions: The first principle describes how in the year of Ren-Zi encountering Ding-Mao, when the Ding-Ren transformation into wood (the annual Qi cycle) meets Yang Ming Dry Metal governing terrestrial Qi, metal overcomes wood, causing terrestrial Qi to suppress the annual cycle. This manifests as white Qi rising while the annual Qi cycle fails to respond. These principles were used by ancient physicians to predict correlations between climatic patterns and disease manifestations.

This passage explains the fluctuating strength patterns of the Five Phases (Wuxing) energies when matching with earthly branches. Here, "proper transformation" refers to the generative cycle of the Five Phases, while "opposing transformation" indicates the restraining cycle. "In the springs" denotes the Five Phases attributes corresponding to earthly branches.

During opposing transformation, the restraining force is relatively weak. For example, in a Renwu year encountering a Dingyou year, where Ding-Ren belongs to Wood movement and the earthly branch You corresponds to Yangming Metal, Metal restrains Wood but with limited strength. This manifests as white Metal Qi ascending while dry energy suppresses the Wind-Wood.

In proper transformation, the restraining force becomes significantly stronger. Take a Guichou year meeting a Wuchen year: Wu-Gui pertains to Fire movement, while the Chen branch represents Taiyang Water. Here, Water powerfully restrains Fire, with black Water Qi rising and Fire's potency being halved.

The text systematically examines twelve combinations of heavenly stems and earthly branches to illustrate varying degrees of Five Phases restraint. For instance, when Earth movement encounters Wood Qi (Jueyin), rising green Wood Qi diminishes Earth's dampness. When Metal movement meets Fire Qi (Shaoyin sovereign fire), red Fire Qi completely overpowers dry Metal energy. When Water movement interacts with Earth Qi (Taiyin), yellow Earth Qi weakens cold Water energy.

These principles embody the dynamic equilibrium in traditional Chinese medicine's theory of Five Movements and Six Qi (Wuyun Liuqi), where celestial and terrestrial energies mutually influence each other. Proper transformation yields strong restraint, while opposing transformation produces weaker effects—a crucial distinction shaping climatic and phenological transformations.

This scripture elucidates the operational patterns of the Five Phases' Qi (Wuxing) beneath the earth and the natural disasters and diseases that arise from their imbalance. It primarily describes how the five terrestrial Qi (Wood, Fire, Earth, Metal, Water) become suppressed and lie dormant underground, only to erupt in the following year, causing various calamities and illnesses.

The first section explains how the Ministerial Fire (Shaoyang phase fire) is constrained by terrestrial Qi, causing red fiery Qi to sink instead of rising. This prevents the clear and dry Qi from properly dispersing, and when this imbalance reaches its extreme, disasters ensue.

The text then details five specific scenarios:

The first concerns the dormancy of Jueyin Wood Qi (wind-wood energy). During years governed by the Si and Hai earthly branches when Wood Qi lies underground, encountering a Metal-dominant year cycle leads to Metal overcoming Wood, suppressing the green Wood Qi. If a Water-dominant year follows, the repressed Wood Qi erupts violently, causing conditions like stroke, aphasia, paralysis, and epilepsy, accompanied by phenomena such as fierce winds raising dust and the failure of sweet yellow crops to ripen properly.

The second scenario involves the dormancy of both Sovereign Fire and Ministerial Fire (the two fire energies). During Zi-Wu or Yin-Shen years when encountering Water-dominant cycles, Water overcomes Fire, suppressing the red fiery Qi. When a Wood-dominant year follows, the erupting Fire Qi induces madness, convulsions, nosebleeds, agitation, bloody urine, while simultaneously scorching vegetation and causing severe droughts.

The third describes Taiyin Earth Qi lying dormant. During Chou-Wei years encountering Wood-dominant cycles, Wood overcomes Earth, suppressing yellow Earth Qi. When Fire-dominant years follow, the erupting Earth Qi triggers epidemics, jaundice, edema, abdominal distension, and diarrhea, accompanied by murky skies and turbid rainfall.

The fourth scenario explains Yangming Metal Qi's dormancy. During Mao-You years encountering Fire-dominant cycles, Fire overcomes Metal, suppressing white Metal Qi. Subsequent Earth-dominant years see erupting Metal Qi causing cough, melancholy, alternating chills and fever, hemoptysis, along with withered vegetation and unseasonably harsh autumn winds.

The fifth case involves Taiyang Water Qi lying dormant. During Chen-Xu years encountering Earth-dominant cycles, Earth overcomes Water, suppressing black Water Qi. When Metal-dominant years follow, erupting Water Qi leads to paralysis, bone atrophy, cold legs, incontinence, and weak lumbar/knees, accompanied by dying plants and dim sunlight.

The concluding mention of "Twelve Methods of Counterflow Transformation in the Earthly Springs" refers to twelve patterns of abnormal terrestrial Qi disturbances. The entire passage reveals the profound connection between the mutual conquest of the Five Phases causing terrestrial Qi abnormalities, which in turn affect human health and the natural environment.

This passage discusses the ominous phenomenon of "the child occupying the parent's position" (子临父位) within the Five Movements and Six Qi theory (an ancient Chinese medical framework correlating climate patterns with human physiology). Each section follows the same structure: first identifying the Five Phase attributes represented by the heavenly stem combinations (e.g., Bing-Xin corresponds to Water movement), then specifying the associated earthly branches and the "governing Qi in the earth" (在泉, the branch presiding over the latter half of the year's climate), before analyzing the abnormal pattern where the "child" element occupies a superior position over its "parent" in the generative cycle.

Take the first example: during a Bing-Zi year encountering Xin-Mao timing, the Bing-Xin combination belongs to Water movement, corresponding to Yangming (Metal phase) in the earthly branches. Normally, Metal generates Water in the productive cycle, but here Water (the child) occupies the upper position while Metal (the parent) lies below, forming an inverse "child dominating parent" relationship. This "reverse transformation" pattern becomes particularly dangerous in "opposition-transformation locations" (non-cardinal directions), causing instability in terrestrial Qi (earthly energies).

Subsequent sections follow similar analysis: Ding-Ren (Wood movement) encountering Taiyang (Water), Wu-Gui (Fire movement) encountering Jueyin (Wood), etc. Whenever the child element suppresses its parent through positional reversal, it generates ominous signs. The distinction lies in the severity—"cardinal-transformation locations" (primary directions) show milder effects, while "opposition-transformation locations" manifest greater danger with climatic abnormalities. For instance, in the seventh section where Jia-Ji (Earth movement) meets Shaoyin monarch Fire (Fire generates Earth), cardinal locations exhibit predictable though inauspicious patterns, whereas opposition locations display calamitous mutations.

This theory reflects the ancient cosmological view of "hierarchical order," asserting that Five Phase interactions must follow proper superior-inferior relationships to maintain natural harmony. Key concepts include: "governing Qi in the earth" (在泉) denoting seasonal climatic authority; and "cardinal/opposition transformation" (正化/对化) serving as crucial indicators for gauging auspiciousness. The framework embodies how classical Chinese thought intertwined moral hierarchy with natural philosophy.

This passage explains the auspicious and inauspicious patterns of celestial-terrestrial energy interactions in the ancient Daoist "Five Movements and Six Qi" (Wuyun Liuqi) theory, focusing on the relationship between the "Qi at the Springs" (earthly energy) and celestial cycles within the sexagenary (Heavenly Stems and Earthly Branches) system.

When the Five Phases relationship shows the "parent position" suppressing the "child position," it portends misfortune. For example, in the Geng-Chen year encountering a Yi-Wei year, the Geng-Yi combination belongs to Metal movement, while the earthly Qi is Taiyin (associated with Earth). Normally, Earth generates Metal in the parent-child relationship (Earth as mother, Metal as child), but here Metal above suppresses Earth below, creating a "child oppressing parent" inversion of the natural cycle. Even during its proper season, this rebellious克制 (restriction) brings danger. Similar cases include Ji-Si years meeting Jia-Shen years (Fire generates Earth but Earth suppresses Fire) and Ji-Hai years meeting Jia-Yin years (same Fire-Earth inversion), all representing inauspicious transformations violating natural generative-restrictive order.

Conversely, harmonious Five Phases relationships signify auspicious omens. Take the Jia-Zi year encountering Ji-Mao: the Jia-Ji combination belongs to Earth movement, while the earthly Qi is Yangming (associated with Metal). Earth generating Metal forms a "parent approaching child position" proper sequence, bringing fortune even when not the dominant seasonal Qi. Other examples like Yi-Chou meeting Geng-Chen (Metal generates Water) and Bing-Yin meeting Xin-Si (Water generates Wood) similarly follow the "parent begets child" natural law, manifesting as terrestrial auspicious signs.

These patterns were systematized as the "Twelve Methods of Harmonious Transformation at the Springs." By observing the generative-restrictive relationships between celestial stems, earthly branches and the Springs Qi, one can predict fortune. "Proper transformation" (Zhenghua) refers to the dominant seasonal Qi, while "paired transformation" (Duihua) denotes non-dominant Qi—both can bring blessings if the Five Phases sequence remains orderly. Conversely, any child-overpowering-parent inversion foretells calamity.

This scripture discusses the auspicious phenomena that arise from the "parent governing child position" dynamic in the Five Phases' generative cycle (where the superior element in a generating relationship acts upon the inferior element). It primarily describes the interactions among Wood, Fire, and Earth elements under different combinations of heavenly stems and earthly branches.

When Jueyin (associated with Wood) encounters the Water-generates-Wood relationship in its "proper transformation" (zhenghua, normal generative state), the earth manifests auspicious signs such as the growth of spiritual herbs and lingzhi mushrooms, accompanied by green auroras. In the "opposing transformation" (duihua, abnormal generative state), though weaker in power, it still produces benevolent omens like hot springs and sweet-water springs.

When Shaoyin's sovereign fire (associated with Fire) meets the Wood-generates-Fire relationship, the proper transformation state causes red immortal herbs to grow—consuming them can prolong life. The opposing transformation also yields auspicious manifestations.

When Taiyin (associated with Earth) encounters the Fire-generates-Earth relationship, the proper transformation produces toads bearing yellow lingzhi mushrooms; eating these enables one to become an earthbound immortal (dixian, a lower-tier transcendent being). The opposing transformation can purify turbid waters.

For Shaoyang's ministerial fire (also Fire) in the Wood-generates-Fire relationship, proper transformation brings omens of abundant harvests, while opposing transformation similarly indicates agricultural prosperity.

The concluding section on the "Twelve Methods of Nourishing Transformation in the Earthly Qi" explains: during Jueyin's opposing transformation, if Metal's influence (which restricts Wood) is absent, sour flavors transform into bitter ones; during proper transformation, sourness shifts to saltiness. These Five Phase transformations all strengthen their corresponding elemental forces.

(Note: "Proper transformation" and "opposing transformation" refer to two states in the Five Phases' generative and restrictive relationships; "earthly qi" (zaiquan) is a term from yunqi theory denoting terrestrial energy changes; "earthbound immortal" indicates a lower-ranking transcendent being in Daoist cultivation hierarchies.)

This explains the principles of "counter transformation" (duihua) and "direct transformation" (zhenghua) in the Five Phases (Wuxing) and Six Qi theory of Chinese medicine. When a particular Qi (energy) of the Five Phases fails to function normally, it requires regulation through other Qi energies.

For instance, with the "Lesser Yin" (Shaoyin, corresponding to the Heart Meridian) under counter transformation: if the Water Phase (kidney Water energy) is unavailable to restrain Fire Qi, sweet flavors (associated with Earth) should be used for harmonization. In cases of direct transformation, both sweet flavors and sour flavors (associated with Wood) are required for supplementary regulation.

Similarly: when the "Greater Yin" (Taiyin, Spleen Meridian) lacks Wood Phase (liver Wood energy), pungent flavors (Metal) regulate it; the "Bright Yang" (Yangming, Large Intestine Meridian) deficient in Fire Phase (heart Fire energy) requires salty flavors (Water); the "Greater Yang" (Taiyang, Bladder Meridian) with insufficient Earth Phase (spleen Earth energy) needs sour flavors (Wood); and the "Lesser Yang" (Shaoyang, Triple Burner Meridian) lacking Water Phase (kidney Water energy) employs sweet flavors (Earth).

A key principle in this Five Phases and Six Qi theory is that counter transformation requires only one supplementary energy for regulation, while direct transformation demands two. This embodies the vital law of Yin-Yang balance. Through the generative and restraining relationships among the five flavors (sweet, sour, pungent, salty, bitter), dynamic equilibrium of the Five Phases energies within the human body is maintained.