素问·气交变大论 Great Treatise on Mutations in the Exchange of Qi

Huangdi asked: The five movements alternate in governance, corresponding above to the cycle of heaven; yin and yang go and return, cold and heat follow one another in succession; the true qi and the pathogenic contend with each other, so that inner and outer become separated; the six channels surge and billow, the five qi tilt and shift; there is excess and deficiency, singular domination and mutual encroachment. I wish to hear of their origin, and of the constant names by which they are known — may I hear of this? Qibo bowed his head twice and replied: How illuminating is this question — it concerns the manifest Dao. This is what the High Sovereigns of old prized, and what my former teachers transmitted to me. Though I am unworthy, I have in the past heard its essential meaning. Huangdi said: I have heard that to find the right person and not teach him is called losing the Dao, while to transmit it to one who is not the right person is to squander the treasures of Heaven carelessly. My virtue is truly meager, insufficient to receive the utmost Dao; yet I grieve for the many who lack an end to their teaching, and I wish that you, Master, would preserve this knowledge without end, transmitting it without limit, so that I, charged with this office, may model myself upon it and put it into practice. What should be done? Qibo said: Allow me to speak of it fully. The Upper Canon states: 'As for the Dao, one who above understands the patterns of heaven, below understands the patterns of earth, and in the middle understands the affairs of man, may endure long' — this is what is meant. Huangdi said: What does this mean? Qibo said: The root of qi lies in position. What occupies the position of heaven is the pattern of heaven; what occupies the position of earth is the pattern of earth; and what penetrates the transformations of human qi is the affairs of man. Therefore, when a movement is in excess, it arrives ahead of the heavenly cycle; when it is deficient, it arrives behind the heavenly cycle — this is what is meant by governance and transformation to which man responds.

Huangdi said: When the transformations of the five movements are in excess, what happens? Qibo said: When in a given year wood is in excess, wind qi circulates prevalently, and the spleen, [governed by] earth, receives the pathogenic influence. People suffer from undigested-food diarrhea and diminished appetite, heaviness of the body and oppressive vexation, intestinal rumbling and distension of the abdomen and flanks; above, this corresponds to the Year Star [Jupiter]. In severe cases there is absent-mindedness and irascibility, dizziness and clouding of vision, and disease at the vertex; the transforming qi fails to govern, while the generating qi rules alone; clouds and objects fly and stir, grasses and trees are unsettled, and in extreme cases they are shaken down and shed; conversely there is pain in the flanks with severe vomiting. If the Chongyang pulse is cut off, death ensues and cannot be treated; above, this corresponds to the Great White Star [Venus]. When fire is in excess, blazing summer-heat circulates prevalently, and the lung, governed by metal, receives the pathogenic influence. People suffer from malarial disorders, shortness of breath, coughing and panting, overflow and discharge of blood pouring downward, dryness of the throat and deafness, heat in the center of the body and heat in the shoulders and back; above, this corresponds to the Sparkling Deluder Star [Mars]. In severe cases there is pain in the chest, distension and pain in the flanks, pain between the chest, back, and shoulder blades, pain in the inner aspect of both arms, generalized heat and bone pain, and this develops into spreading sores. The gathering qi of autumn fails to move, while the growing qi of summer alone is manifest; rain, frost, and cold appear; above, this corresponds to the Hour Star [Mercury]. When lesser yin or lesser yang preside above, fire scorches and burns, ice and springs dry up, and things are parched and withered; the disease turns instead to delirious raving and manic excess, coughing and panting with wheezing sounds, and below, severe unremitting overflow and discharge of blood. If the Taiyuan pulse is cut off, death ensues and cannot be treated; above, this corresponds to the Sparkling Deluder Star. When earth is in excess, rain and dampness circulate prevalently, and the kidney, governed by water, receives the pathogenic influence. People suffer from abdominal pain, cold reversal of the limbs and despondency of mind, heaviness of the body and oppressive vexation; above, this corresponds to the Quelling Star [Saturn]. In severe cases there is wasting of the flesh, weakness of the feet that cannot be controlled, a tendency to spasms while walking, pain in the soles of the feet, fluid retention giving rise to fullness in the center and diminished appetite, and the four limbs cannot be raised. When the mutation arises and gains its position, the qi of the other viscera is suppressed, and the transforming qi alone governs; springs gush forth and rivers overflow, and dried-up marshes give rise to fish; wind and rain arrive in great force, the earth crumbles and collapses, and scaled creatures appear on dry land. The disease is abdominal fullness, sloppy diarrhea, and intestinal rumbling; conversely, if the downward flux is severe and the Taixi pulse is cut off, death ensues and cannot be treated; above, this corresponds to the Year Star. When metal is in excess, dryness qi circulates prevalently, and the liver, governed by wood, receives the pathogenic influence. People suffer from pain below both flanks and in the lesser abdomen, redness and pain of the eyes, ulceration of the canthi, and deafness. When the stern, killing qi is severe, there is heaviness of the body and oppressive vexation, chest pain radiating to the back, and fullness of both flanks with pain radiating to the lesser abdomen; above, this corresponds to the Great White Star. In severe cases there is panting, coughing, and counterflow qi, pain in the shoulders and back, and disease throughout the buttocks, genitals, thighs, knees, hips, calves, shins, and feet; above, this corresponds to the Sparkling Deluder Star. The gathering qi becomes severe, the generating qi is pressed downward, grasses and trees contract, and their green foliage withers and falls; the disease instead turns to sudden severe pain, such that one cannot turn from side to side because of pain in the ribs and flanks, coughing and counterflow become severe with overflow of blood. If the Taichong pulse is cut off, death ensues and cannot be treated; above, this corresponds to the Great White Star. When water is in excess, cold qi circulates prevalently, and the pathogenic influence harms the heart, governed by fire. People suffer from generalized heat, vexation of the heart, restlessness and palpitation, yin reversal with cold above, below, and in the center, delirious raving and heart pain; cold qi arrives early; above, this corresponds to the Hour Star. In severe cases there is abdominal distension and swelling of the shins, panting and coughing with profuse sweating and aversion to wind; heavy rains arrive, and dust and fog lie thick and murky; above, this corresponds to the Quelling Star. When greater yang presides above, rain, ice, snow, and frost descend out of season, and damp qi transforms living things; the disease instead turns to abdominal fullness, intestinal rumbling, and sloppy diarrhea, undigested food, thirst with delirious dizziness. If the Shenmen pulse is cut off, death ensues and cannot be treated; above, this corresponds to the Sparkling Deluder and Hour Stars.

Huangdi said: Good. What of when they are deficient? Qibo said: How thorough is this question! When wood is deficient, dryness then prevails greatly; the generating qi fails to respond, and grasses and trees flourish late. When the stern, killing qi is severe, hard timber splits and cracks, and all vegetation withers and turns dry and green-brown; above, this corresponds to the Great White Star. People suffer coldness in the center, pain in the ribs and flanks and in the lesser abdomen, intestinal rumbling and sloppy diarrhea; cool rains arrive in season; above, this corresponds to the Great White Star; its grain is the green one. When yang brightness presides above, the generating qi loses its governance, grasses and trees flourish a second time, and the transforming qi becomes urgent; above, this corresponds to the Great White and Quelling Stars; its ruling grain is the green one, maturing early. When the retaliatory qi arrives, blazing summer-heat and flowing fire appear, the nature of dampness becomes dry, soft and brittle grasses and trees become scorched and withered, their lower parts regrow, and flowers and fruit ripen together; the disease is cold and heat, sores and ulcers, heat rashes and papules, and carbuncles and boils; above, this corresponds to the Sparkling Deluder and Great White Stars; its grain is the white and hard one. White dew descends early, the gathering and killing qi moves, cold rain harms living things, insects devour the sweet-yellow crops, and the spleen, governed by earth, receives the pathogenic influence; the red qi transforms belatedly, and the heart qi governs late; wood above overcomes the lung, governed by metal, and the white qi is thereby subdued, so its grain fails to ripen; there is coughing and nasal congestion; above, this corresponds to the Sparkling Deluder and Great White Stars. When fire is deficient, cold then prevails greatly; the governance of growth is not exercised, so that living things flourish above but congeal below; when the bleakness is severe, yang qi fails to transform, and this cuts short flourishing and beauty; above, this corresponds to the Hour Star. People suffer pain in the chest, distension and pain in both flanks, pain between the chest, back, and shoulder blades and in the inner aspect of both arms, oppressive dizziness and clouded confusion, heart pain and sudden loss of voice, distension of the chest, abdomen, and flanks pulling downward with the lower back so that they ache together; in severe cases one cannot straighten after bending, and the hip and thigh feel as if separated; above, this corresponds to the Sparkling Deluder and Hour Stars; its grain is the red one. When the retaliatory qi arrives, dust hangs oppressive and heavy rains also come, and black qi is thereby debased; the disease is duck-dropping diarrhea and abdominal fullness, inability to take in food or drink, cold in the center with intestinal rumbling, pouring diarrhea and abdominal pain, sudden cramping and wilting numbness such that the feet cannot bear the body; above, this corresponds to the Quelling and Hour Stars; the black grain fails to ripen. When earth is deficient, wind then prevails greatly; the transforming qi fails to issue its command, so grasses and trees grow lush and flourishing; when the tossing and blowing is severe, they blossom but do not bear fruit; above, this corresponds to the Year Star. People suffer from undigested-food diarrhea and sudden turmoil disorders, heaviness of the body and abdominal pain, shaking and twitching of the sinews and bones, twitching and soreness of the flesh, and a tendency to anger; the yearly qi takes charge, hibernating creatures burrow in early, and all suffer from cold in the center; above, this corresponds to the Year Star and the Quelling Star; its grain is the yellow one. When the retaliatory qi arrives, the governance of gathering becomes severe and stern, and prized trees wither in their green; there is sudden pain in the chest and flanks pulling down to the lesser abdomen, with frequent sighing; insects devour the sweet-yellow crops, and that qi lodges in the spleen, so the yellow grain diminishes; people eat little and lose their sense of taste, and the green grain is also damaged; above, this corresponds to the Great White and Year Stars. When reverting yin presides above, flowing water does not freeze, hibernating creatures come out and appear, the storing qi is not exercised, and the white metal qi does not return to dominance; above, this corresponds to the Year Star, and the people are thereby healthy. When metal is deficient, blazing fire then moves; the generating qi is thereby exercised, and the growing qi alone predominates, so the multitude of things flourish, while scorching dryness also moves; above, this corresponds to the Sparkling Deluder Star. People suffer from heaviness and dizziness of the shoulders and back, nasal congestion and sneezing, and bloody stool pouring down; the gathering qi arrives late; above, this corresponds to the Great White Star; its grain is the hard, bearded one. When the retaliatory qi arrives, cold rain suddenly comes, and ice, hail, frost, and snow fall, killing living things; yin reversal then repels yang, which instead flows upward, causing pain at the Brain's Door, extending to the fontanelle and vertex with fever; above, this corresponds to the Hour Star; the red grain fails to ripen; people suffer mouth sores, and in severe cases, heart pain. When water is deficient, dampness then prevails greatly; the growing qi is instead exercised, and its transformation becomes rapid; summer-heat and rain arrive repeatedly; above, this corresponds to the Quelling Star. People suffer from abdominal fullness and heaviness of the body, watery diarrhea, cold sores that weep fluid, onset of pain in the lower back and thighs, difficulty moving the popliteal fossa, calves, thighs, and knees, oppressive vexation, wilting weakness of the feet and cold reversal, pain in the soles of the feet, and in severe cases swelling of the instep; the storing qi does not govern properly, and the kidney qi is unbalanced; above, this corresponds to the Hour Star; its grain is the black millet. When greater yin presides above, then great cold repeatedly arises, hibernating creatures store away early, the ground accumulates hard ice, and the light of yang fails to govern; people suffer from cold ailments in the lower body, and in severe cases abdominal fullness and floating swelling; above, this corresponds to the Quelling Star; its ruling grain is the yellow one. When the retaliatory qi arrives, great winds burst forth suddenly, grasses are bent flat and trees shed their leaves, growth is no longer fresh, the complexion changes from time to time, sinews and bones both become bent and crooked, the flesh twitches and quivers, the vision becomes dim and blurred, things become sparse and cracked, papules break out on the flesh, qi collects in the diaphragm region, and there is pain in the heart and abdomen; the yellow qi is thereby damaged, and its grain fails to mature; above, this corresponds to the Year Star.

Huangdi said: Good. I wish to hear about their seasons. Qibo said: How thorough is this question! When wood is deficient, if spring has the transformation of whistling branches and rhythmic ease, then autumn will have the governance of mist, dew, and clear coolness. If spring has the domination of bleak desolation and destructive harm, then summer will have the retaliation of blazing heat and scorching fire. Its calamity is in the east, its viscus is the liver, its disease internally lodges in the ribs and flanks, and externally is in the joints. When fire is deficient, if summer has the transformation of brightness and radiant splendor, then winter will have the governance of severe sternness, frost, and cold. If summer has the domination of bleak desolation, congealing and biting cold, then at unseasonable times there will be the retaliation of murky dust and heavy rain. Its calamity is in the south, its viscus is the heart, its disease internally lodges in the chest and flanks, and externally is in the channels and vessels. When earth is deficient, if the four cardinal-adjacent directions have the transformation of dusty clouds and moistening dampness, then spring will have the governance of whistling branches and bursting-open buds. If the four cardinal-adjacent directions give rise to the mutation of shaking, breaking, and whirling turbulence, then autumn will have the retaliation of stern killing and prolonged drenching rain. Its calamity is in the four cardinal-adjacent directions, its viscus is the spleen, its disease internally lodges in the heart and abdomen, and externally is in the flesh and four limbs. When metal is deficient, if summer has the command of radiant brightness and stifling steaminess, then winter will have the response of severe congealing cold and stern order. If summer has the mutation of scorching, blazing fire, then autumn will have the retaliation of ice, hail, frost, and snow. Its calamity is in the west, its viscus is the lung, its disease internally lodges in the chest, flanks, shoulders, and back, and externally is in the skin and body hair. When water is deficient, if the four cardinal-adjacent directions have the transformation of rushing moisture and dusty clouds, then at unseasonable times there will be the response of mild wind and generative growth. If the four cardinal-adjacent directions give rise to the mutation of murky dust and sudden downpour, then at unseasonable times there will be the retaliation of whirling turbulence and shaking, breaking winds. Its calamity is in the north, its viscus is the kidney, its disease internally lodges in the lower back, spine, bones, and marrow, and externally is in the valleys of the flesh and the calves and knees. Now the governance of the five movements is like a steelyard balance: what is high is pressed down, what is low is raised up; what transforms is met with response, what mutates is met with retaliation. This is the principle of generation, growth, transformation, ripening, gathering, and storing — the constancy of qi. When this constancy is lost, heaven and earth become blocked on all four sides. Hence it is said: the motion and stillness of heaven and earth are governed by spirit-brightness as their guiding thread; the going and returning of yin and yang are made manifest in their portents by cold and heat — this is what is meant.

Huangdi said: What you, Master, have said of the mutations of the five qi and their correspondence to the four seasons may be called thorough indeed. But when the movement of qi becomes disordered, arising upon chance encounter, breaking out without regular timing, and calamity suddenly converges — how can one anticipate this? Qibo said: Now the movement and mutation of qi is indeed not constantly present, and its virtue, transformation, governance, command, calamity, and mutation each have their own distinct signs. Huangdi said: What does this mean? Qibo said: The east generates wind, wind generates wood; its virtue is to spread harmony, its transformation is to generate flourishing growth, its governance is to loosen and open, its command is wind, its mutation is shaking and bursting-forth, and its calamity is scattering and shedding. The south generates heat, heat generates fire; its virtue is to make manifest and display, its transformation is to make luxuriant and lush, its governance is to brighten and shine, its command is heat, its mutation is melting and scorching, and its calamity is burning and consuming. The center generates dampness, dampness generates earth; its virtue is to steam with moisture, its transformation is to complete abundantly, its governance is to settle and quiet, its command is dampness, its mutation is sudden downpour, and its calamity is prolonged rain and collapse. The west generates dryness, dryness generates metal; its virtue is to clear and cleanse, its transformation is to tighten and contract, its governance is to be firm and incisive, its command is dryness, its mutation is stern killing, and its calamity is the shedding of green foliage. The north generates cold, cold generates water; its virtue is bleak chill, its transformation is clear stillness, its governance is congealing sternness, its command is cold, its mutation is biting severity, and its calamity is ice, snow, frost, and hail. Therefore, in observing its movements, there is virtue and there is transformation, there is governance and there is command, there is mutation and there is calamity; living things follow from these, and man responds to them.

Huangdi said: You, Master, have spoken of the yearly signs — their deficiency and excess — corresponding above to the five planets. Now as for virtue, transformation, governance, command, calamity, and change, these occur when not constant; when they move suddenly, do these too bring about mutation in the stars? Qibo said: The stars proceed by carrying forward the mandate of heaven, and therefore have no reckless movement — there is nothing that goes without response. What moves suddenly is a mutation in the exchange of qi, and to this the stars do not respond. Hence it is said: they respond to the constant but do not respond to the sudden — this is what is meant. Huangdi said: How do they respond? Qibo said: Each follows its own transformation of qi. Huangdi said: What of the slowness or swiftness, the counterflow or compliant motion, of their movement? Qibo said: When a planet lingers long upon its path, moving contrary and staying fixed while small, this is called 'inspecting what is below.' When it departs along its path, departs and swiftly returns, or curves and passes beyond, this is called 'inspecting an oversight or transgression.' When it lingers long and circles about, now separating, now drawing close, this is called 'deliberating over calamity and virtue.' When the response is near, the star appears small; when the response is distant, it appears large. When it is radiant and larger than usual by half again, its transformation is severe; when it is larger than usual by twice, its calamity is imminent. When it is smaller than usual by half, its transformation diminishes; when it is smaller than usual by twice, this is called 'looking down and inspecting,' scrutinizing the transgressions and virtues of what lies below. Where there is virtue, it brings blessing; where there is transgression, it metes out chastisement. Hence, as for the appearance of these images: when high and distant, the star appears small; when low and near, it appears large. Therefore when large, joy and anger are close at hand; when small, fortune and misfortune are distant. When the yearly movement is in excess, then the corresponding star strays northward beyond its course; when the movement and qi are in mutual accord, then each proceeds along its proper path. Thus when the yearly movement is in excess, the star that is feared loses its normal color and takes on that of its mother; when it is deficient, its color takes on that of what it cannot overcome. For the resembling signs, one must be watchful and alert, for none can know their subtlety; anxiously must one attend to what is fitting — who can judge which is auspicious? Reckless movement without proof serves only to display an ominous warning to lords and kings. Huangdi said: How does the response to calamity manifest? Qibo said: This too follows each star's transformation. Thus in the arrival of the season there is flourishing and decline; in encroachment and violation there is counterflow and compliance; in lingering and staying there is more and less; in the appearance of forms there is good and ill; among the lodges there is dominance and subordination; and in the verifying responses there is fortune and misfortune. Huangdi said: What is meant by 'good and ill'? Qibo said: There is joy and there is anger, there is grief and there is mourning, there is moistness and there is dryness — these are the constants of the celestial images, and one must carefully observe them. Huangdi said: Do these six differ according to whether the star is high or low? Qibo said: Though the image appears high or low, its response is one and the same; therefore man likewise responds to it.

Huangdi said: Good. What of the motion, stillness, diminishment, and increase of virtue, transformation, governance, and command? Qibo said: Now virtue, transformation, governance, command, calamity, and mutation cannot be added one upon another. Domination and retaliation, flourishing and decline, cannot exceed one another in degree. Going and coming, smallness and largeness, cannot surpass one another. Their function of rising and descending, they cannot be without one another. Each simply follows its own movement and then returns to balance. Huangdi said: How does disease arise from this? Qibo said: Virtue and transformation are the auspicious signs of qi; governance and command are the manifest patterns of qi; mutation and change are the guiding thread of retaliation; calamity and misfortune are the beginning of harm. When the qi mutually overcome each other in balance, there is harmony; when they fail to overcome each other properly, there is disease; and when one is doubly affected by pathogenic influence, the disease becomes severe. Huangdi said: Good. This may be called a discourse of essential brilliance, the work of a great sage, proclaiming and illuminating the great Dao, penetrating to what is inexhaustible and reaching to what is boundless. I have heard it said: one who speaks well of heaven must find correspondence in man; one who speaks well of antiquity must find verification in the present; one who speaks well of qi must find it made manifest in living things; one who speaks well of correspondence shares in the transformations of heaven and earth; one who speaks well of transformation and mutation penetrates the principles of spirit-brightness. Were it not for you, Master, who could speak of the utmost Dao? Thereupon he selected an auspicious day and stored this discourse in the Chamber of the Numinous, reading it every morning; he named it 'Mutations in the Exchange of Qi,' and dared not open it except after fasting and purification, so carefully was it to be transmitted.