素问·六微旨大论 Great Treatise on the Subtle Meaning of the Six [Qi]

Huangdi asked: "Ah, how distant and profound is the Way of Heaven! It is like facing a drifting cloud, or like gazing into a deep abyss. A deep abyss can still be fathomed, but facing a drifting cloud, one cannot know its limit. You, Master, have repeatedly told me to reverently uphold the Way of Heaven. I have heard this and kept it in mind, but privately I find it strange, for I do not understand what it means. I wish you would give full expression to your intent and speak exhaustively of this matter, so that it may never be extinguished, but endure long without being cut off. May I hear of the Way of Heaven?" Qibo bowed his head to the ground twice and replied: "How enlightened is this question about the Way of Heaven! It concerns the sequence of Heaven and the times of flourishing and decline."

Huangdi said: "I wish to hear about the six-sixfold divisions of the Way of Heaven and how flourishing and decline occur within them." Qibo said: "Above and below there are fixed positions; to the left and right there are guiding sequences. Thus, to the right of shaoyang, yangming governs. To the right of yangming, taiyang governs. To the right of taiyang, jueyin governs. To the right of jueyin, shaoyin governs. To the right of shaoyin, taiyin governs. To the right of taiyin, shaoyang governs. This is what is called the branch [biao] of qi, awaiting as one who faces south. Hence it is said: following the sequence of Heaven, at the times of flourishing and decline, one shifts the light to fix the position, standing upright and awaiting it — this is what is meant. Above shaoyang, fire qi governs, with jueyin seen as the intermediate. Above yangming, dryness qi governs, with taiyin seen as the intermediate. Above taiyang, cold qi governs, with shaoyin seen as the intermediate. Above jueyin, wind qi governs, with shaoyang seen as the intermediate. Above shaoyin, heat qi governs, with taiyang seen as the intermediate. Above taiyin, dampness qi governs, with yangming seen as the intermediate. These are what is called the roots [ben]. Below the root is the intermediate that is seen; below what is seen is the branch [biao] of qi. Root and branch are not the same, and the correspondences of qi take different forms."

Huangdi said: "There are cases where the qi arrives when it should arrive, cases where it should arrive but does not, and cases where it arrives in excess — why is this?" Qibo said: "When it arrives at the time it should arrive, this is harmony. When it should arrive but does not, the incoming qi is insufficient. When it arrives before it should, the incoming qi is in excess." Huangdi said: "In the cases of arriving before it should and not arriving when it should, what happens?" Qibo said: "If they correspond to the proper season, this is compliance; if not, this is rebellion. Rebellion gives rise to abnormal change, and abnormal change gives rise to disease." Huangdi said: "Good. Please speak of these correspondences." Qibo said: "In living things, their growth is the correspondence. In qi, the pulse is the correspondence."

Huangdi said: "Good. I wish to hear how the patterns of earth correspond to the positions of the six divisions of qi." Qibo said: "To the right of Bright Manifestation is the position of sovereign fire. To the right of sovereign fire, retreating one step, ministerial fire governs; advancing another step, earth qi governs; advancing another step, metal qi governs; advancing another step, water qi governs; advancing another step, wood qi governs; advancing another step, sovereign fire governs again. Beneath ministerial fire, water qi receives and continues it. Beneath the position of water, earth qi receives and continues it. Beneath the position of earth, wind qi receives and continues it. Beneath the position of wind, metal qi receives and continues it. Beneath the position of metal, fire qi receives and continues it. Beneath sovereign fire, yin essence receives and continues it." Huangdi said: "Why is this?" Qibo said: "When something becomes excessive it causes harm; by being received and restrained, it is brought under control. When it is controlled, generation and transformation proceed, and outwardly flourishing and decline are displayed in due order. When harm occurs, ruin and disorder result, and generation and transformation suffer great affliction."

Huangdi said: "What of flourishing and decline?" Qibo said: "When it is not in its proper position, this is pathogenic; when it occupies its proper position, this is correct. When it is pathogenic, the abnormal change is severe; when it is correct, the change is slight." Huangdi said: "What is meant by 'occupying its proper position'?" Qibo said: "When the wood movement falls on the year mao, the fire movement on wu, the earth movement on the four seasonal months, the metal movement on you, and the water movement on zi — these are called 'year conjunctions,' where the qi is balanced." Huangdi said: "What of when it is not in its position?" Qibo said: "Then the year does not conjoin with the movement." Huangdi said: "In years of the earth movement, taiyin appears above; in years of the fire movement, shaoyang or shaoyin appears above; in years of the metal movement, yangming appears above; in years of the wood movement, jueyin appears above; in years of the water movement, taiyang appears above — how is this?" Qibo said: "This is the conjunction of Heaven with the movement. Hence the Tianyuan Ce, the Book of Heavenly Origins, calls this 'Heavenly Correspondence.'" Huangdi said: "What of when Heavenly Correspondence and Year Conjunction occur together?" Qibo said: "This is the conjunction of the Grand Unity with Heavenly Correspondence." Huangdi said: "What of their relative rank, noble or lowly?" Qibo said: "Heavenly Correspondence acts as the Law-Enforcer, the Year Position acts as the Order-Executor, and the Grand Unity Heavenly Correspondence acts as the Noble Personage." Huangdi said: "How does pathogenic qi strike in these cases?" Qibo said: "When it strikes the Law-Enforcer, the disease comes swiftly and is dangerous. When it strikes the Order-Executor, the disease comes slowly but is distinctive. When it strikes the Noble Personage, the disease comes suddenly and is fatal." Huangdi said: "What of the exchange of positions?" Qibo said: "When the sovereign occupies the minister's position, this is compliant; when the minister occupies the sovereign's position, this is rebellious. When rebellious, the disease comes soon and its harm is swift; when compliant, the disease is distant and its harm is slight. This refers to the two fires, sovereign and ministerial."

Huangdi said: "Good. I wish to hear about the 'steps' — how are they?" Qibo said: "What is called a 'step' spans sixty-some degrees. Thus, over twenty-four steps, the accumulated surplus amounts to a hundred ke, forming a full extra day." Huangdi said: "How do the six qi correspond to the changes of the five phases?" Qibo said: "Positions have their endings and beginnings; qi has its early and middle phases. Above and below are not the same, and so what is sought in each also differs." Huangdi said: "How is this sought?" Qibo said: "Heavenly qi begins at jia; earthly qi begins at zi. When zi and jia combine, this is called the establishment of the year. By carefully observing its timing, the qi can be anticipated."

Huangdi said: "I wish to hear how the beginning and end of the year's six qi come early or late." Qibo said: "How penetrating is this question! In the year jiazi, the heavenly count of the first qi begins at the water clock's first ke and ends at the eighty-seventh ke and a half. The second qi begins at eighty-seven ke and six fen, and ends at seventy-five ke. The third qi begins at seventy-six ke and ends at sixty-two ke and a half. The fourth qi begins at sixty-two ke and six fen, and ends at fifty ke. The fifth qi begins at fifty-one ke and ends at thirty-seven ke and a half. The sixth qi begins at thirty-seven ke and six fen, and ends at twenty-five ke. This is called the 'first of the six,' the heavenly count. In the year yichou, the heavenly count of the first qi begins at twenty-six ke and ends at twelve ke and a half. The second qi begins at twelve ke and six fen, and ends at the water clock's hundredth ke. The third qi begins at the first ke and ends at eighty-seven ke and a half. The fourth qi begins at eighty-seven ke and six fen, and ends at seventy-five ke. The fifth qi begins at seventy-six ke and ends at sixty-two ke and a half. The sixth qi begins at sixty-two ke and six fen, and ends at fifty ke. This is called the 'second of the six,' the heavenly count. In the year bingyin, the first qi's heavenly count begins at fifty-one ke and ends at thirty-seven ke and a half. The second qi begins at thirty-seven ke and six fen, and ends at twenty-five ke. The third qi begins at twenty-six ke and ends at twelve ke and a half. The fourth qi begins at twelve ke and six fen, and ends at the water clock's hundredth ke. The fifth qi begins at the first ke and ends at eighty-seven ke and a half. The sixth qi begins at eighty-seven ke and six fen, and ends at seventy-five ke. This is called the 'third of the six,' the heavenly count. In the year dingmao, the first qi's heavenly count begins at seventy-six ke and ends at sixty-two ke and a half. The second qi begins at sixty-two ke and six fen, and ends at fifty ke. The third qi begins at fifty-one ke and ends at thirty-seven ke and a half. The fourth qi begins at thirty-seven ke and six fen, and ends at twenty-five ke. The fifth qi begins at twenty-six ke and ends at twelve ke and a half. The sixth qi begins at twelve ke and six fen, and ends at the water clock's hundredth ke. This is called the 'fourth of the six,' the heavenly count. Next, in the year wuchen, the first qi again begins at the first ke. It is always thus, without end, cycling round and beginning again." Huangdi said: "I wish to hear how the yearly signs proceed." Qibo said: "How thorough is this question! When the sun has completed one full circuit, the heavenly qi begins at the first ke. When the sun has completed a second circuit, the heavenly qi begins at the twenty-sixth ke. When the sun has completed a third circuit, the heavenly qi begins at the fifty-first ke. When the sun has completed a fourth circuit, the heavenly qi begins at the seventy-sixth ke. When the sun has completed a fifth circuit, the heavenly qi again begins at the first ke — this is called one full cycle. Therefore the years yin, wu, and xu share a common meeting of qi; the years mao, wei, and hai share a common meeting of qi; the years chen, shen, and zi share a common meeting of qi; and likewise the years si, you, and chou share a common meeting of qi — and so it ends and begins again."

Huangdi said: "I wish to hear of its application." Qibo said: "In speaking of Heaven, one seeks it in the root; in speaking of Earth, one seeks it in the position; in speaking of Humanity, one seeks it in the intersection of qi." Huangdi said: "What is meant by 'the intersection of qi'?" Qibo said: "Between the positions above and below, in the midst of the intersection of qi, is where humanity dwells. Hence it is said: above the Pivot of Heaven, heavenly qi governs; below the Pivot of Heaven, earthly qi governs; at the boundary of their intersection, human qi follows, and the myriad things depend upon it. This is what is meant."

Huangdi said: "What is meant by 'the beginning and the middle'?" Qibo said: "The beginning phase spans thirty-some degrees; the middle qi follows the same measure." Huangdi said: "Why distinguish beginning and middle?" Qibo said: "It is the means by which Heaven and Earth are distinguished." Huangdi said: "I wish to hear the whole of it." Qibo said: "The beginning phase is earthly qi; the middle phase is heavenly qi." Huangdi said: "What of their ascending and descending?" Qibo said: "The ascending and descending of qi is the alternating function of Heaven and Earth." Huangdi said: "I wish to hear how this function operates." Qibo said: "When ascent is complete, descent follows — what descends is called Heaven's qi. When descent is complete, ascent follows — what ascends is called Earth's qi. Heavenly qi descends, and its qi flows into the earth; earthly qi ascends, and its qi rises into Heaven. Thus the high and the low call to one another, ascending and descending depend on each other, and change is thereby brought forth."

Huangdi said: "Good. Cold and dampness meet one another, dryness and heat draw near to each other, wind and fire encounter each other — may I hear of this?" Qibo said: "Qi has its dominance and its counter-response. In the arising of dominance and counter-response, there is virtue and there is transformation, there is function and there is change. When change occurs, pathogenic qi resides there." Huangdi said: "What is meant by 'pathogenic'?" Qibo said: "The generation of things follows from transformation; the culmination of things arises from change. The mutual clash of change and transformation is the source from which success and failure arise. Thus qi has its going and returning, and function has its slowness and speed. When these four are present, transformation and change occur, and this is how wind comes to arise." Huangdi said: "Slowness, speed, going, and returning are what give rise to wind, and transformation and change thereby follow from the changes of flourishing and decline. But how is it that success and failure, each latent within the other, roam in the midst of things?" Qibo said: "Success and failure, each latent within the other, are born of movement. When movement does not cease, change is brought forth." Huangdi said: "Is there a fixed time for this?" Qibo said: "Where there is no generation and no transformation, that is the state of stillness." Huangdi said: "Is there truly no generation and transformation anywhere?" Qibo said: "When outward and inward movement cease, the spirit-mechanism is extinguished and transformation perishes. When ascending and descending cease, the establishment of qi is left solitary and imperiled. Therefore, without outward and inward movement, there could be no birth, growth, maturity, aging, and ending; without ascending and descending, there could be no birth, growth, transformation, harvesting, and storage. Thus there is no vessel that does not have ascending, descending, outward, and inward movement. For the vessel is the dwelling place of generation and transformation; when the vessel disperses and scatters, generation and transformation cease. Hence there is nothing that lacks outward and inward movement, and nothing that lacks ascending and descending. Transformation has its greater and lesser degrees, and its fixed times have their nearer and further reach — but where these four are present, it is precious to maintain constancy; when constancy is violated, calamity and harm will arrive. Hence it is said: 'where there is no form, there is no affliction' — this is what is meant." Huangdi said: "Good. Is there anything that neither generates nor transforms?" Qibo said: "How thorough is this question! Only the Realized Person, who is united with the Dao, attains this." Huangdi said: "Good."