《素問六氣玄珠密語》Vol. 15

This passage comes from the fifteenth volume of the Secret Pearls of the Six Qi Mysteries (Suwen Liuqi Xuanzhu Miyu), a Tang Dynasty commentary by Wang Bing, primarily discussing the thirty-six patterns of terrestrial qi transformations (known as "in the springs"). The text details the correspondences between different combinations of heavenly stems and earthly branches in relation to changes in terrestrial qi.

Taking the first paragraph as an example: When the Year of Jiazi (甲子) coincides with the Year of Jimao (己卯), Yangming qi governs the springs (indicating terrestrial qi dominance), resulting in a phenomenon called "counter-transformation." If the terrestrial qi aligns with the Five Phases (Wuxing) movements, it creates a "minor interval" (slight variation), manifesting as unilateral changes—when the earthly branch is odd-numbered, it first affects the left side; when even-numbered, the right side. Specific manifestations include: initially influencing flavors (such as saltiness) and black vegetation, followed by cold climates. If the earthly branch is even-numbered, it first affects the right-sided Shaoyang qi, exhibiting bitter tastes, red blossoms, and warm climates.

The subsequent paragraphs follow similar patterns with different stem-branch combinations:

• Year of Bingzi (丙子) meeting Year of Xinmao (辛卯): Water movement dominates, Yangming governs the springs, aligning with the movement to produce minor interval changes.
• Year of Wuzi (戊子) meeting Year of Guimao (癸卯): Fire movement dominates, Yangming governs the springs, conflicting with the movement to create a "major interval" (bilateral simultaneous changes).
• Year of Gengzi (庚子) meeting Year of Yimao (乙卯): Metal movement dominates, Yangming governs the springs, aligning with the movement for minor interval changes.
• Year of Renzī (壬子) meeting Year of Dingmao (丁卯): Wood movement dominates, Yangming governs the springs, with the movement unable to overcome the earth, resulting in minor interval changes.
• Year of Yichou (乙丑) meeting Year of Gengchen (庚辰): Metal movement dominates, Taiyang governs the springs.

These patterns reflect the ancient Daoist conceptual system that interconnected astronomical calendars with natural phenomena and seasonal changes, used for predicting climatic and agricultural variations.

This scripture discusses the "correlative transformation" theory in ancient astrology, primarily analyzing the relationship between heavenly stem-earthly branch combinations and the movement of terrestrial Qi (地气). "Correlative transformation" refers to the mutually corresponding patterns of change between heavenly stems and earthly branches, while "interstice" denotes the intermittent states of terrestrial Qi flow.

When celestial and terrestrial Qi are in harmony (相得), minor interstices (小间) appear—unidirectional pauses in flow. Depending on whether the earthly branch is odd or even-numbered, the directional manifestation differs: with odd-numbered branches, the left interstice appears first without right interstice; with even-numbered branches, the right interstice manifests first without left interstice.

For example, in the Ding-Chou year encountering the Ren-Chen year (丁丑遇壬辰), where Ding-Ren belongs to Wood Phase (木运), terrestrial Qi forms correlative transformation when the solar energy descends (太阳在泉). If the earthly branch is odd-numbered (Chou being a yin branch counts as even), the right interstice appears first without left interstice.

When celestial and terrestrial Qi are disharmonious (不相得), major interstices (大间) emerge—pauses occurring bilaterally. Take the Ji-Chou year meeting Jia-Chen (己丑遇甲辰): Jia-Ji belongs to Earth Phase (土运). With odd-numbered branches (Chou), left interstice precedes right; with even-numbered branches, right precedes left.

Subsequent passages enumerate various stem-branch combinations—Xin-Chou with Bing-Chen (辛丑丙辰) as Water Phase, Gui-Chou with Wu-Chen (癸丑戊辰) as Fire Phase, Jia-Yin with Ji-Si (甲寅己巳) as Earth Phase—all following similar principles. When terrestrial movement overpowers celestial (运不胜地), only minor interstices form, with directional determination still obeying the "odd-left, even-right" rule.

These patterns equally apply during the Jueyin in ascension state (厥阴在泉), as seen in combinations like Jia-Yin with Ji-Si (甲寅己巳), Bing-Yin with Xin-Si (丙寅辛巳), or Wu-Yin with Gui-Si (戊寅癸巳), where earthly branch parity dictates interstice directionality.

This scripture primarily discusses the phenomenon of "intervals" (gaps or transformations) that occur when the celestial stems and earthly branches interact with the cyclical movements of the Five Phases (Wuxing). When specific combinations of stems and branches appear, they may form either "major intervals" or "minor intervals."

A major interval refers to transformations occurring on both left and right sides, while a minor interval involves changes on only one side. The pattern manifests as follows: if the earthly branch is odd-numbered (yang), the transformation begins from the left-side interval; if even-numbered (yin), it starts from the right-side interval.

For example, in the Geng-Yin year encountering the Yi-Si year, Geng and Yi belong to the Metal phase movement, while the earthly branches correspond to Jueyin (one of the Six Qi). When the phase movement and earthly branches don't harmonize, a major interval occurs with transformations on both sides. Conversely, in a Ren-Yin year meeting a Ding-Si year, where Ren and Ding belong to the Wood phase movement that harmonizes with Jueyin, only a minor interval appears with unilateral transformation.

Subsequent passages detail various stem-branch combinations following the same principle: Jia and Ji belong to Earth movement, Bing and Xin to Water movement, Wu and Gui to Fire movement, etc. When these interact with the Six Qi (Shaoyin, Taiyin, etc.), the formation of major or minor intervals depends on their harmony, while the sequence of transformation follows the odd-even nature of the earthly branches.

These concepts reflect Daoism's sophisticated calculative system integrating celestial stems, earthly branches, the Five Phases, and Six Qi, primarily used for divination and determining optimal timing for cultivation practices.

This scripture discusses the correspondence between "Earth Qi circulation" (Zai Quan) and "climatic transitions" (Jian Yun) in the ancient Daoist medical theory of "Five Movements and Six Qi." It primarily describes the interaction patterns between terrestrial and celestial energies under different combinations of Heavenly Stems and Earthly Branches.

When Earth Qi (Zai Quan) harmonizes with the annual movement (Yun)—meaning their Five Phase (Wuxing) attributes mutually generate or match—it is called a "minor transition" (Xiao Jian). In this case, only one-sided Qi movement occurs. Specifically: if the numerical value associated with Earth Qi is odd (e.g., Bing-Xu, Wu-Xu), changes manifest first on the left side but not the right; if even (e.g., Xin-Chou, Gui-Chou), changes appear first on the right but not the left.

When Earth Qi (Zai Quan) clashes with the annual movement (Yun)—meaning their Five Phase attributes counteract—it is called a "major transition" (Da Jian). Here, Qi movement occurs on both sides. Odd-numbered years follow a left-to-right sequence, while even-numbered years proceed right-to-left.

The text provides multiple examples of Stem-Branch combinations, such as Bing-Xu year paired with Xin-Chou (Water movement encountering Taiyin) or Wu-Xu year paired with Gui-Chou (Fire movement encountering Taiyin), all adhering to this principle. These concepts were historically used by physicians to predict climatic influences on human health and form a core component of the "Yun-Qi theory" in Daoist medicine.

This passage explains the interaction patterns between the Five Phases' Qi (Metal, Wood, Water, Fire, Earth) and terrestrial Qi (the Qi in the springs). The term "interval" (jian) here refers to gaps or transitional phases within the generative and controlling relationships of the Five Phases.

When terrestrial Qi begins from an odd-numbered position (ji), the left interval appears first, followed by the right interval. When starting from an even-numbered position (ou), the right interval manifests first, then the left.

Six specific scenarios are detailed:

First, when Fire governance (Wugui) encounters Lesser Yang (Shaoyang) in the springs, Fire controls Metal, creating minor intervals. The odd/even sequence determines whether left or right intervals appear first.

Second, Metal governance (Yigeng) meeting Jueyin in the springs shows Metal controlling Wood, producing minor intervals.

Third, Wood governance (Dingren) encountering Greater Yin Earth (Taiyin) in the springs demonstrates Wood controlling Earth, generating minor intervals.

Fourth, Water governance (Bingxin) facing Lesser Yang Ministerial Fire (Shaoyang xianghuo) in the springs reveals Water controlling Fire, creating minor intervals.

Fifth, another Water governance (Bingxin) scenario with Lesser Yin Sovereign Fire (Shaoyin junhuo) in the springs again shows Water controlling Fire, producing minor intervals.

Sixth, Earth governance (Jiaji) meeting Greater Yang Cold Water (Taiyang hanshui) in the springs illustrates Earth controlling Water, forming minor intervals.

Each case follows the principle: "When terrestrial Qi begins from odd, left intervals precede right; from even, right intervals precede left." The conclusion references "Ten Methods of Earth Intervals in Springs" (tu jian zai quan shi fa), indicating ten governing principles concerning Earth's interaction with terrestrial Qi.

The Suwen Liuqi Xuanzhu Miyu passage explains the patterns of phenological changes when the six terrestrial qi (earthly branch energies) are in operation, focusing particularly on the distinctive flavors and natural products that emerge under different qi influences:

In the first scenario, when Lesser Yin Sovereign Fire (southern fire qi) dominates without interference from wood movement, the fire qi directly affects the earth. Bitter-flavored plants thrive abundantly, while the fire generating earth also causes sweet-flavored crops to flourish, with yellow flowers appearing especially vibrant. As wood qi doesn't interfere, earth qi becomes the intermediary influence (secondary effect).

When Yangming Dry Metal (western metal qi) governs the earth without fire qi interference, white-colored metal-associated crops and pungent-flavored plants grow in particular abundance. Here, earth qi intervenes as an intermediary influence, allowing sweet-flavored crops to grow well too, with yellow plants becoming dense—this shows earth qi affecting metal qi.

With Lesser Yang Ministerial Fire (summer heat qi) in command, bitter-flavored plants prosper, red flowers and fruits appear vividly, and grains grow plump. At the peak of fire qi's strength, earth qi participates as an intermediary influence, causing sweet-flavored crops and yellow flowers to compete in growth—this demonstrates earth qi borrowing fire's momentum.

When Greater Yang Cold Water (northern water qi) prevails, salty-flavored foods develop rich depth. Without earth movement interference, water qi operates purely. Though earth qi intervenes as an intermediary here, it doesn't restrain water qi, allowing sweet-flavored crops to grow independently.

When Lesser Yin Sovereign Fire is in a counter-transformation state (non-dominant position), the terrestrial qi weakens and intermediary effects slow. When sweet earth qi finally intervenes, it mixes with residual bitterness, creating a bitter-sweet characteristic.

During Yangming Dry Metal's counter-transformation, the pungent flavor becomes faint as earth qi arrives late. Sweetness compensates for the lack of pungency, blending with pungent crops—this shows earth qi assisting metal qi.

With Lesser Yang Ministerial Fire in counter-transformation, the terrestrial qi becomes impure. Before flavors stabilize, earth qi acts preemptively, making sweetness emerge from within while suppressing salty flavors. This transformation by earth qi occurs rapidly, often alternating with other intermediary influences.

(Note: Terms like "sidi" (governing earth) and "zaiquan" (earthly branch qi) refer to qi movements governing the earth; "zhenghua" is the dominant state, "duihua" the non-dominant state, and "jianqi" refers to secondary influencing qi movements.)

Article 8 discusses the phenomenon of "Taiyang counter-transformation" (referring to the interaction between the solar qi of Yin-Yang and terrestrial qi) when governing terrestrial qi. When terrestrial qi is weak, salty flavors become diluted. Under these circumstances, sweet flavors gain dominance—foods normally salty may exhibit sweetness, and this unexpected sweetness paradoxically nourishes the salty quality, allowing it to persist. This illustrates the cyclical process where sweetness restrains saltiness yet subsequently revitalizes it.

Article 9 describes "Taiyin counter-transformation" (the interaction between lunar qi and terrestrial qi) governing terrestrial qi. When terrestrial qi is deficient and subject to interference—particularly when wood qi (of the Five Phases) exerts its restraining influence—sweetness should normally diminish. Sweet-flavored foods, yellow blossoms, and golden grains all lose intensity in aroma and taste. As sweetness weakens in fear of wood qi, terrestrial qi decreases in corresponding years, yet the flavor essence transfers to salty foods, preventing saltiness from diminishing.

Article 10 explains "Taiyin proper transformation" (the standard operation of lunar qi) within terrestrial qi. When free from interfering factors—particularly the absence of wood phase activity (wood's transformative power among the Five Phases)—sweetness maintains its dominance. Here, all flavors carry subtle sweet undertones while remaining distinctly separate. This condition indicates vigorous earth qi within terrestrial qi, receiving substantial support from the earth element.

(Note: The terms "counter-transformation" and "proper transformation" derive from the "Five Phases and Six Qi" theory in Chinese medicine, describing different states of interaction between Yin-Yang qi. "Governing earth" and "earthly manifestations" refer to varying expressions of terrestrial qi, while "wood phase activity" denotes the transformative power of the wood element among the Five Phases.)