素问·六元正纪大论 Comprehensive Discourse on the Correct Chronicle of the Six Origins

The Yellow Emperor asked: I already understand the six transformations and six changes of the qi, the ascendancy and revenge [between the five phases] and their excessive governance, and the proper order of the flavors — sweet, bitter, acrid, salty, sour, and bland. But as for the transformations of the five movements — how at times they follow the five qi and at times oppose them, how at times they follow the qi of heaven while opposing the qi of earth, or follow the qi of earth while opposing the qi of heaven, how at times they are mutually accordant and at times discordant — these matters I have not yet been able to grasp clearly. I wish to comprehend the order of heaven and follow the principles of earth, to harmonize the movements and regulate their transformations, so that upper and lower may unite in virtue without usurping one another's proper sequence, so that the rising and falling of heaven and earth do not lose their fitness, so that the five movements proceed and unfold without deviating from their governance, and so that the proper flavors may be regulated accordingly — how is this accordance and opposition to be understood? Qibo bowed his head twice and replied: How illuminating is this question! This is the guiding thread of heaven and earth, the very wellspring of transformation and change — who but a sage sovereign could fathom its ultimate principle? Though I am unworthy, allow me to set forth this Way, that it may never be extinguished and remain unaltered through the ages. The Emperor said: I wish master to arrange these matters in sequence, to sort them by category and divide their governing domains, to distinguish their respective offices, to clarify the numbers of their qi, and to make plain their correct transformations — may I hear of this? Qibo said: One must first establish the [stem-branch designation of the] year in order to clarify its qi — the numbered sequence of the movements of metal, wood, water, fire, and earth, and the transformations wrought by cold, heat, dryness, dampness, wind, and fire as they preside and govern. Then the Way of heaven becomes visible, the qi of the people can be regulated, the unfolding and contracting of yin and yang draw near [to understanding] without confusion, and what can be enumerated can indeed be enumerated. Allow me now to set this forth in full.

The Emperor asked: What is the governance of greater yang [as controller of heaven]? Qibo replied: This is the chronicle of the chen and xu years [the dragon and dog earthly branches].

Greater yang governs heaven, with great wood as the central movement and greater yin governing earth, in the renchen and renxu years (ren being a yang wood heavenly stem, chen the dragon and xu the dog earthly branches). Its movement is wind; its transformation manifests as resounding turbulence, as things bursting open and splitting forth; its pathological excess manifests as violent shaking, uprooting, snapping, and toppling; its disease manifests as dizziness, tremor, and dimness of vision.

Great wood, lesser fire, great earth, lesser metal, great water.

Greater yang governs heaven, with great fire as the central movement and greater yin governing earth, in the wuchen and wuxu years (wu being a yang fire heavenly stem), which are of the same [influence] as an unmodified great-fire year. Its movement is heat; its transformation manifests as warmth, summer-heat, and stifling sultriness; its pathological excess manifests as blazing conflagration and seething ebullition; its disease manifests as heat stagnation.

Great fire, lesser earth, great metal, lesser water, lesser wood.

Greater yang governs heaven, with great earth as the central movement and greater yin governing earth, in the jiachen and jiaxu years (jia being a yang wood stem), both of which are 'year-conjunction' years [suihui, where the stem-governed movement matches the branch-governed qi of the year]. Its movement is yin turbidity and dust-laden mist; its transformation manifests as softening moisture and heavy, saturating dampness; its pathological excess manifests as startling tremors and sudden squalls; its disease manifests as dampness and heaviness in the lower body.

Great earth, lesser metal, great water, great wood, lesser fire.

Greater yang governs heaven, with great metal as the central movement and greater yin governing earth, in the gengchen and gengxu years (geng being a yang metal stem). Its movement is coolness; its transformation manifests as fog, dew, and the soughing of the autumn wind; its pathological excess manifests as stern killing and withering decay; its disease manifests as dryness, oppression of the back, dizziness, and fullness in the chest.

Great metal, lesser water, lesser wood, great fire, lesser earth.

Greater yang governs heaven, with great water as the central movement and greater yin governing earth, in the bingchen and bingxu years (bing being a yang fire stem), both being 'heaven-conjunction' years [tianfu, where the stem-governed movement matches the qi governing heaven]. Its movement is cold; its transformation manifests as congealing, bleak, biting chill; its pathological excess manifests as ice, snow, frost, and hail; its disease manifests as severe cold lodging in the valleys [of the muscles, i.e., the interstices between the large muscle masses].

Great water, great wood, lesser fire, great earth, lesser metal.

In all years when greater yang governs heaven in this manner, the transformation and movement of qi run ahead of the heavenly [calendrical] schedule. The qi of heaven is stern and the qi of earth is still; cold descends upon the great void and the yang qi cannot exercise its command; water and earth unite in virtue, corresponding above to the stars Chenxing [Mercury] and Zhenxing [Saturn]. Its grains are the black and the yellow; its governance is stern; its ordinances are unhurried. When the governance of cold is greatly asserted, the marshes show no trace of the fiery blaze [of summer], so that fire, when it does arise, must await its proper time. Lesser yang governs from within, so that seasonal rains reach their limit; when the rain ceases at its extreme it reverts to greater yin, clouds gather toward the northern pole, and the transformation of dampness spreads abroad, its moisture flowing to nourish the myriad things; cold spreads above while thunder stirs below, and the qi of cold and dampness contend within the qi-intersection [the meeting zone between the qi of heaven and earth]. The people suffer illness from cold and dampness, with wasting of the flesh, flaccidity and non-function of the legs, diarrhea with undigested food, and blood overflow. In the first [seasonal] qi, as the qi of earth shifts, the qi becomes greatly warm and plants flourish early; the people suffer pestilential illness, warm-disease arises, with fever, headache, vomiting, and sores in the flesh and interstices. In the second qi, unseasonable great coolness arrives instead; the people become subdued, plants encounter cold, and fire qi is thereby suppressed; the people suffer from stagnation of qi and fullness in the middle, and cold begins to set in. In the third qi, the governance of heaven is displayed, cold qi circulates, and rain descends; the people suffer from cold that instead produces heat in the interior, with welling-abscesses and flushing discharge, heat in the heart, dizziness and oppression — those not treated will die. In the fourth qi, wind and dampness contend with one another; wind transforms into rain, so that growth, transformation, and maturation proceed; the people suffer from great heat, shortness of qi, wasting of the flesh, flaccidity of the legs, and discharge of red and white [matter, i.e., dysenteric flux]. In the fifth qi, yang returns to transform, plants grow further, and transformation and maturation proceed; the people become at ease. In the final qi, the qi of earth is rectified, the ordinance of dampness circulates, yin congeals in the great void, dust-laden mist darkens the countryside, and the people become sorrowful and bleak; cold winds arrive, and where this is contrary [i.e. where warmth intrudes], pregnancies will miscarry and die. Therefore in such years one should use the bitter flavor to dry and to warm; one must break the stagnant qi, first replenishing its source of transformation, restraining the movement-qi [that is excessive] and supporting that which it overcomes, so as not to allow sudden excess to generate disease. Eat the grain proper to the year to preserve one's true qi, and avoid vacuity-evils so as to secure one's true [qi]. Adjust according to whether the qi is concordant or discordant [with the season], regulating by more or less: where cold and dampness coincide, use drying and heating transformation; where they diverge, use drying and dampening transformation — thus where they coincide, use more [of the corrective], where they diverge, use less. When employing cold [remedies], avoid [administering them in] cold [seasons]; when employing cool remedies, avoid cool seasons; when employing warm remedies, avoid warm seasons; when employing hot remedies, avoid hot seasons — diet should follow the same rule. Where there is a false [semblance contrary to the true pattern], one may act contrary to the norm; to act contrary to this [principle] causes disease — this is what is meant by 'according to the season.'

The Emperor said: Good. What is the governance of yang brightness [as controller of heaven]? Qibo replied: This is the chronicle of the mao and you years [the rabbit and rooster earthly branches].

Yang brightness governs heaven, with lesser wood as the central movement and lesser yin governing earth; coolness and heat, ascendancy and revenge, follow the same pattern [in these years], equivalent to an unmodified great-metal year. In the dingmao year — a year-conjunction year — and the dingyou year, the movement progresses from wind to coolness to heat.

Lesser wood, great fire, lesser earth, great metal, lesser water.

Yang brightness governs heaven, with lesser fire as the central movement and lesser yin governing earth; cold and rain, ascendancy and revenge, follow the same pattern, equivalent to an unmodified great-metal year. In the guimao and guiyou years, the movement progresses from heat to cold to rain.

Lesser fire, great earth, lesser metal, great water, great wood.

Yang brightness governs heaven, with lesser earth as the central movement and lesser yin governing earth; wind and coolness, ascendancy and revenge, follow the same pattern. In the jimao and jiyou years, the movement progresses from rain to wind to coolness.

Lesser earth, great metal, lesser water, lesser wood, great fire.

Yang brightness governs heaven, with lesser metal as the central movement and lesser yin governing earth; heat and cold, ascendancy and revenge, follow the same pattern, equivalent to an unmodified great-metal year. The yimao year is a heaven-conjunction year, and the yiyou year is both a year-conjunction and a supreme-unity heaven-conjunction year; the movement progresses from coolness to heat to cold.

Lesser metal, great water, great wood, lesser fire, great earth.

Yang brightness governs heaven, with lesser water as the central movement and lesser yin governing earth; rain and wind, ascendancy and revenge, follow the same pattern — in the xinmao year this accords with a lesser-earth [movement]. In the xinyou and xinmao years, the movement progresses from cold to rain to wind.

Lesser water, lesser wood, great fire, great earth, great metal.

In all years when yang brightness governs heaven in this manner, the transformation and movement of qi run behind the heavenly schedule. The qi of heaven is urgent and the qi of earth is bright; yang exclusively exercises command, and blazing summer-heat prevails widely, so that things become dry and hardened, while a pure wind governs. Wind and dryness circulate crosswise, flowing through the qi-intersection; yang is abundant and yin scant; clouds hasten toward the chambers of rain, and the transformation of dampness thereby spreads. When dryness reaches its extreme, moisture follows. Its grains are the white and the red; among the supplementary grains, that governed by the greater [movement dominates]; its depleted creatures are the white-shelled and the feathered species. Metal and fire unite in virtue, corresponding above to the stars Taibai [Venus] and Yinghuo [Mars]. Its governance is sharp and its ordinances sudden; hibernating creatures appear, and flowing water does not freeze. The people suffer cough, obstruction of the throat, alternating cold and heat, sudden shivering, chill, and urinary blockage. When coolness precedes and is forceful, the furred creatures perish; when heat follows and is sudden, the shelled creatures suffer calamity. Its outbreaks of restless ascendancy-and-revenge cause turmoil and great disorder; the qi of coolness and heat contend within the qi-intersection. In the first qi, as the qi of earth shifts, yin begins to congeal and the qi begins to turn stern; water freezes and cold rain forms in transformation; the people suffer from heat in the middle with swelling, puffy swelling of the face and eyes, excessive sleepiness, nasal obstruction, nosebleed, sneezing, yawning, and vomiting, with yellow-red urine, and in severe cases painful urinary dribbling. In the second qi, yang spreads abroad and the people become at ease; things grow and flourish, yet pestilence arrives in force and the people are prone to sudden death. In the third qi, the governance of heaven is displayed, coolness circulates, dryness and heat intermingle, and when dryness reaches its extreme moisture follows; the people suffer alternating cold and heat. In the fourth qi, cold rain descends; illness manifests as sudden collapse, shivering and delirious raving, shortness of qi, dry throat with craving for drink, as well as heart pain, welling-abscess swelling, sores, malarial cold disorders, wasting of the bones, and bloody stool. In the fifth qi, the ordinance of spring is reversed and prevails; plants grow and flourish, and the people's qi is harmonious. In the final qi, yang qi spreads abroad, the season turns unseasonably warm, hibernating creatures emerge, and flowing water does not freeze; the people are healthy and at peace, though warm disease may occur. Therefore eat the grain proper to the year to settle the qi, and eat the supplementary grains to dispel evil qi. In such years one should use salty, bitter, and acrid flavors, to sweat, to clear, and to disperse, so as to settle the movement-qi and prevent the reception of evil, to break stagnant qi, and to replenish the source of transformation. Regulate according to the lightness or severity of cold and heat, using more or less accordingly: where heat coincides [with the heavenly qi], favor transformation governed by heaven; where coolness coincides [with the earthly qi], favor transformation governed by earth. When employing cool remedies avoid cool seasons; when employing hot remedies avoid hot seasons; when employing cold remedies avoid cold seasons; when employing warm remedies avoid warm seasons — diet should follow the same rule. Where there is a false [semblance], act contrary to this — such is the Way. To act contrary to this principle throws into disorder the constant thread of heaven and earth, and disturbs the chronicle of yin and yang.

The Emperor said: Good. What is the governance of lesser yang [as controller of heaven]? Qibo replied: This is the chronicle of the yin and shen years [the tiger and monkey earthly branches].

Lesser yang governs heaven, with great wood as the central movement and reverting yin governing earth, in the renyin and renshen years. Its movement is wind that stirs and drums; its transformation manifests as resounding turbulence, things bursting open and splitting forth; its pathological excess manifests as violent shaking, uprooting, snapping, and toppling; its disease manifests as tremor, dizziness, pain in the limbs and ribsides, and fright.

Great wood, lesser fire, great earth, lesser metal, great water.

Lesser yang governs heaven, with great fire as the central movement and reverting yin governing earth, in the wuyin and wushen years, both heaven-conjunction years. Its movement is summer-heat; its transformation manifests as warmth, clamor, and stifling sultriness; its pathological excess manifests as blazing conflagration and seething ebullition; its disease manifests as heat stagnating above, overflow and discharge of blood, and heart pain.

Great fire, lesser earth, great metal, lesser water, lesser wood.

Lesser yang governs heaven, with great earth as the central movement and reverting yin governing earth, in the jiayin and jiashen years. Its movement is overcast rain; its transformation manifests as softening moisture and heavy, saturating dampness; its pathological excess manifests as startling tremors and sudden squalls; its disease manifests as heaviness of the body, puffy swelling, focal distention, and fluid retention.

Great earth, lesser metal, great water, great wood, lesser fire.

Lesser yang governs heaven, with great metal as the central movement and reverting yin governing earth, in the gengyin and gengshen years, equivalent to an unmodified great-metal year. Its movement is coolness; its transformation manifests as fog, dew, and clear, cutting [air]; its pathological excess manifests as stern killing and withering decay; its disease manifests [as disorders of] the shoulders, back, and chest.

Great metal, lesser water, lesser wood, great fire, lesser earth.

Lesser yang governs heaven, with great water as the central movement and reverting yin governing earth, in the bingyin and bingshen years. Its movement is cold severity; its transformation manifests as congealing, bleak, biting chill; its pathological excess manifests as ice, snow, frost, and hail; its disease manifests as cold with puffy swelling.

Great water, great wood, lesser fire, great earth, lesser metal.

In all years when lesser yang governs heaven in this manner, the transformation and movement of qi run ahead of the heavenly schedule. The qi of heaven is upright while the qi of earth is turbulent; wind arises suddenly and violently, bending trees and driving sand aloft; blazing fire then flows forth. Yin proceeds while yang transforms, and seasonal rains respond in due time; fire and wood unite in virtue, corresponding above to the stars Yinghuo [Mars] and Suixing [Jupiter]. Its grains are the red and the blue-green; its governance is severe and its ordinances turbulent. Thus wind and heat spread together, clouds and vapors seethe, greater yin [dampness] flows crosswise, cold arrives from time to time, and coolness and rain arise together. The people suffer cold in the interior, with sores erupting externally and diarrhea and fullness internally; the sage, meeting with this, harmonizes with it rather than contending against it. As [wind and cold] alternately advance and retreat, the people suffer alternating cold and heat, malarial disorders, diarrhea, deafness, blurred vision, vomiting, and swelling and discoloration above, with a sense of oppression. In the first qi, as the qi of earth shifts, wind prevails and causes shaking; cold then departs, the season turns greatly warm, and plants and trees flourish early. Cold that arrives does not kill, and warm disease then arises; the disease manifests as oppressed qi rising above, overflow of blood, redness of the eyes, coughing counterflow, headache, [nose]bleeding, fullness of the ribsides, and sores in the skin and interstices. In the second qi, fire is instead suppressed, white dust rises on all sides, clouds hasten toward the chambers of rain, wind cannot overcome dampness, and rain falls; the people are at ease. The disease manifests as heat stagnating above, coughing counterflow, vomiting, sores erupting within, discomfort of the chest and throat, headache, fever, clouded confusion, and purulent sores. In the third qi, the governance of heaven is displayed, blazing summer-heat arrives, lesser yang presides above, and rain reaches its limit. The people suffer heat in the interior, deafness, blurred vision, overflow of blood, purulent sores, coughing and vomiting, nasal obstruction, nosebleed, thirst, sneezing, yawning, painful throat obstruction, red eyes, and are prone to sudden death. In the fourth qi, coolness arrives, blazing summer-heat is interspersed in its transformation, white dew descends, and the people's qi is harmonious and at peace, though the disease may manifest as fullness and heaviness of the body. In the fifth qi, yang then departs and cold arrives; rain descends, the pores [qi-gates] close, hardy trees wither early; the people avoid the evil of cold, and the noble person keeps himself well guarded. In the final qi, the qi of earth is rectified, wind arrives, the myriad things paradoxically grow anew, and dense fog and mist prevail. The disease manifests as inability to control the joints and orifices, heart pain, and coughing from failure of yang qi to be stored. One must restrain the excessive movement-qi and assist that which it overcomes; one must break the stagnant qi, first drawing upon the source of transformation, so that sudden excess does not arise and severe disease does not develop. Therefore in such years salty and acrid flavors are suitable, as is the sour; use draining and discharging, soaking and dispersing methods, observing whether the qi is cold or warm in order to regulate its excess. Where wind and heat coincide, favor cold-natured transformation more; where they diverge, favor it less. When employing hot remedies avoid hot seasons; when employing warm remedies avoid warm seasons; when employing cold remedies avoid cold seasons; when employing cool remedies avoid cool seasons — diet should follow the same rule. Such is the Way. Where there is a false [semblance], act contrary to this; to act contrary to this principle is the very stairway to disease.

The Emperor said: Good. What is the governance of greater yin [as controller of heaven]? Qibo replied: This is the chronicle of the chou and wei years [the ox and sheep earthly branches].

Greater yin governs heaven, with lesser wood as the central movement and greater yang governing earth; coolness and heat, ascendancy and revenge, follow the same pattern, equivalent to an unmodified great-earth year. In the dingchou and dingwei years, the movement progresses from wind to coolness to heat.

Lesser wood, great fire, lesser earth, great metal, lesser water.

Greater yin governs heaven, with lesser fire as the central movement and greater yang governing earth; cold and rain, ascendancy and revenge, follow the same pattern. In the guichou and guiwei years, the movement progresses from heat to cold to rain.

Lesser fire, great earth, lesser metal, great water, great wood.

Greater yin governs heaven, with lesser earth as the central movement and greater yang governing earth; wind and coolness, ascendancy and revenge, follow the same pattern, equivalent to an unmodified great-earth year. Both the jichou and jiwei years are supreme-unity heaven-conjunction years; the movement progresses from rain to wind to coolness.

Lesser earth, great metal, lesser water, lesser wood, great fire.

Greater yin governs heaven, with lesser metal as the central movement and greater yang governing earth; heat and cold, ascendancy and revenge, follow the same pattern. In the yichou and yiwei years, the movement progresses from coolness to heat to cold.

Lesser metal, great water, great wood, lesser fire, great earth.

Greater yin governs heaven, with lesser water as the central movement and greater yang governing earth; rain and wind, ascendancy and revenge, follow the same pattern, equivalent to an unmodified great-earth year. In the xinchou and xinwei years, the movement progresses from cold to rain to wind.

Lesser water, lesser wood, great fire, lesser earth, great metal.

In all years when greater yin governs heaven in this manner, the transformation and movement of qi run behind the heavenly schedule. Yin exclusively exercises its governance and yang qi retreats and withdraws; great winds arise from time to time, the qi of heaven descends and the qi of earth rises, the open plains grow dark with mist, white dust rises on every side, clouds race toward the southern pole, cold rain arrives repeatedly, and things reach maturity only belatedly in summer. The people suffer from cold and dampness, with abdominal fullness, distention and puffy swelling of the body, focal distention and counterflow, cold reversal, and contracture; dampness and cold unite in virtue, and yellow-black dust darkens [the sky], circulating through the qi-intersection, corresponding above to the stars Zhenxing [Saturn] and Chenxing [Mercury]. Its governance is stern and its ordinances silent; its grains are the yellow and the black. Thus yin congeals above while cold accumulates below; when cold water overcomes fire, ice and hail form; when the light of yang fails to govern, killing qi then circulates. Thus where there is excess, high ground is favorable; where there is insufficiency, low ground is favorable; where there is excess, [planting and harvest is] appropriately late; where there is insufficiency, appropriately early — this is the benefit of earth and the transformation of qi, which the people's qi also follows; among the supplementary grains, that governed by the greater [movement] should be designated. In the first qi, as the qi of earth shifts, cold departs, the qi of spring is rectified, wind arrives, growth spreads over the myriad things bringing them to flourish, and the people's qi is at ease and unfolds freely; wind and dampness contend with one another, and rain therefore comes late. The people suffer overflow of blood, tightness and stiffness of the sinews and vessels, disfunction of the joints, heaviness of the body, and flaccidity of the sinews. In the second qi, the great fire [of summer] is rectified, things receive its transforming influence, and the people are harmonious; yet pestilential warm disease spreads widely, afflicting near and far alike; dampness and steam contend with one another, and rain falls at its proper season. In the third qi, the governance of heaven is displayed, dampness qi descends while the qi of earth rises, rain falls at its proper season, and cold follows in its wake. Those affected by cold and dampness suffer heaviness of the body, puffy swelling, and fullness of the chest and abdomen. In the fourth qi, the dreaded fire [of the interim] presides, sultry steaming transformation occurs, the qi of earth rises while the qi of heaven is blocked and obstructed; cold wind blows at dawn and dusk, steam and heat contend with one another, plants and trees are wrapped in condensed mist, and the transformation of dampness fails to flow freely; then white dew spreads its shade, bringing on the ordinance of autumn. The people suffer heat in the interstices, sudden overflow of blood, malarial disorders, fullness and heat of the heart and abdomen with distention, and in severe cases puffy swelling. In the fifth qi, the bleak ordinance [of autumn] has already taken hold, cold dew descends, frost falls early, plants and trees turn yellow and shed their leaves, and cold qi reaches the body; the noble person keeps himself well guarded, while the people suffer disorders of the skin and interstices. In the final qi, cold asserts itself greatly and dampness transforms greatly; frost accumulates, yin congeals, and water hardens into ice; the light of yang fails to govern. Those affected by cold suffer restriction and rigidity of the joints and pain of the lower back and buttocks; cold and dampness press upon the qi-intersection and give rise to illness. One must break the stagnant qi and draw upon the source of transformation, augmenting the qi of the year so as not to let evil qi prevail; eat the grain proper to the year to preserve one's true qi, and eat the supplementary grains to safeguard one's essence. Therefore in such years the bitter flavor should be used to dry and to warm; in severe cases, use methods of releasing and discharging. If one neither releases nor discharges, then damp qi will overflow externally, the flesh will fester and the skin split, with water and blood flowing together. One must assist the yang fire so as to withstand severe cold, judging by more or less according to whether the qi coincides or diverges: where cold coincides, use heat-natured transformation; where dampness coincides, use drying transformation; where they diverge, use less; where they coincide, use more. When employing cool remedies avoid cool seasons; when employing cold remedies avoid cold seasons; when employing warm remedies avoid warm seasons; when employing hot remedies avoid hot seasons — diet should follow the same rule. Where there is a false [semblance], act contrary to this — such is the Way. To act contrary to this principle causes disease.

The Emperor said: Good. What is the governance of lesser yin [as controller of heaven]? Qibo replied: This is the chronicle of the zi and wu years [the rat and horse earthly branches].

Lesser yin governs heaven, with great wood as the central movement and yang brightness governing earth, in the renzi and renwu years. Its movement is wind that stirs and drums; its transformation manifests as resounding turbulence, things bursting open and splitting forth; its pathological excess manifests as violent shaking, uprooting, snapping, and toppling; its disease manifests as fullness of the limbs.

Great wood, lesser fire, great earth, lesser metal, great water.

Lesser yin governs heaven, with great fire as the central movement and yang brightness governing earth. The wuzi year is a heaven-conjunction year, and the wuwu year is a supreme-unity heaven-conjunction year. Its movement is blazing summer-heat; its transformation manifests as warm brilliance and stifling sultriness; its pathological excess manifests as blazing conflagration and seething ebullition; its disease manifests as heat above with overflow of blood.

Great fire, lesser earth, great metal, lesser water, lesser wood.

Lesser yin governs heaven, with great earth as the central movement and yang brightness governing earth, in the jiazi and jiawu years. Its movement is overcast rain; its transformation manifests as softening moisture and timely rain; its pathological excess manifests as startling tremors and sudden squalls; its disease manifests as fullness in the middle and heaviness of the body.

Great earth, lesser metal, great water, great wood, lesser fire.

Lesser yin governs heaven, with great metal as the central movement and yang brightness governing earth, in the gengzi and gengwu years, equivalent to an unmodified great-metal year. Its movement is severe coolness; its transformation manifests as fog, dew, and the soughing of the autumn wind; its pathological excess manifests as stern killing and withering decay; its disease manifests as coldness below.

Great metal, lesser water, lesser wood, great fire, lesser earth.

Lesser yin governs heaven, with great water as the central movement and yang brightness governing earth. The bingzi year is a year-conjunction year, and there is also the bingwu year. Its movement is cold; its transformation manifests as congealing, bleak, biting chill; its pathological excess manifests as ice, snow, frost, and hail; its disease manifests as cold below.

Great water, great wood, lesser fire, great earth, lesser metal.

In all years when lesser yin governs heaven in this manner, the transformation and movement of qi run ahead of the heavenly schedule. The qi of earth is stern and the qi of heaven is bright; cold intermingles with summer-heat, heat is added to dryness; clouds race toward the chambers of rain, the transformation of dampness circulates, and seasonal rain descends; metal and fire unite in virtue, corresponding above to the stars Yinghuo [Mars] and Taibai [Venus]. Its governance is bright and its ordinances sharp; its grains are the red and the white. Water and fire, cold and heat, contend within the qi-intersection, and this is where disease begins: heat disease arises above, cold disease arises below, and cold and heat encroach upon and contend within the middle. The people suffer cough and panting, overflow and discharge of blood, nasal obstruction, sneezing, red eyes with sores at the canthi, cold reversal entering the stomach, heart pain, lower back pain, abdominal distention, dry throat, and swelling above. In the first qi, as the qi of earth shifts, dryness is about to depart and cold begins; hibernating creatures return to their burrows, water freezes, frost again descends, and wind arrives; yang qi becomes stagnant, and the people, contrary [to expectation], guard themselves closely; the joints become rigid and restricted, and the lower back and buttocks ache; blazing summer-heat is about to arise, and sores erupt both within and without. In the second qi, yang qi spreads abroad, wind circulates, the qi of spring is rectified, and the myriad things flourish in response; cold qi arrives from time to time, and the people are at ease, though they suffer painful urinary dribbling, blurred vision, red eyes, and heat from qi stagnating above. In the third qi, the governance of heaven is displayed, the great fire [of summer] circulates, and the multitude of creatures flourish luxuriantly; cold qi arrives from time to time, and the people suffer qi reversal, heart pain, alternating cold and heat, cough, panting, and red eyes. In the fourth qi, sultry summer-heat arrives, great rains fall at their season, and cold and heat arrive by turns; the people suffer alternating cold and heat, dry throat, jaundice, nasal obstruction, nosebleed, and fluid-retention disorders. In the fifth qi, the dreaded fire [of the interim] presides and summer-heat unexpectedly returns; yang then transforms, and the myriad things grow, mature, and flourish; the people are healthy, though warm disease may occur. In the final qi, the ordinance of dryness circulates, and the remaining fire is blocked within, causing swelling above; coughing and panting, in severe cases, bring overflow of blood; cold qi repeatedly asserts itself, so that dense fog and mist obscure [the sky]; disease arises in the skin and interstices, lodges internally in the ribsides, and extends downward to the lesser abdomen, producing cold in the interior as the earth [qi] is about to change. One must restrain the excessive movement-qi and draw support from what the year's qi overcomes, breaking the outbreak of stagnant qi and first drawing upon the source of transformation, so as not to let sudden excess give rise to disease. Eat the grain proper to the year to preserve the true qi, and eat the supplementary grains to ward off vacuity evils. In such years the salty flavor should be used to soften, thereby regulating the upper [body]; in severe cases use the bitter flavor to release, and the sour flavor to astringe, thereby settling the lower [body]; in severe cases use the bitter flavor to discharge. Adjust according to whether the qi coincides or diverges, using more or less accordingly: where it coincides with the heavenly qi, use cold- and coolness-natured transformation; where it coincides with the earthly qi, use warmth- and heat-natured transformation. When employing hot remedies avoid hot seasons; when employing cool remedies avoid cool seasons; when employing warm remedies avoid warm seasons; when employing cold remedies avoid cold seasons — diet should follow the same rule. Where there is a false [semblance], act contrary to this — such is the Way. To act contrary to this principle brings on disease.

The Emperor said: Good. What is the governance of reverting yin [as controller of heaven]? Qibo replied: This is the chronicle of the si and hai years [the snake and pig earthly branches].

Reverting yin governs heaven, with lesser wood as the central movement and lesser yang governing earth; coolness and heat, ascendancy and revenge, follow the same pattern, equivalent to an unmodified great-wood year. Both the dingsi and dinghai years are heaven-conjunction years; the movement progresses from wind to coolness to heat.

Lesser wood, great fire, lesser earth, great metal, lesser water.

Reverting yin governs heaven, with lesser fire as the central movement and lesser yang governing earth; cold and rain, ascendancy and revenge, follow the same pattern. In the guisi and guihai years, the movement progresses from heat to cold to rain.

Lesser fire, great earth, lesser metal, great water, great wood.

Reverting yin governs heaven, with lesser earth as the central movement and lesser yang governing earth; wind and coolness, ascendancy and revenge, follow the same pattern, equivalent to an unmodified great-wood year. In the jisi and jihai years, the movement progresses from rain to wind to coolness.

Lesser earth, great metal, lesser water, lesser wood, great fire.

Reverting yin governs heaven, with lesser metal as the central movement and lesser yang governing earth; heat and cold, ascendancy and revenge, follow the same pattern, equivalent to an unmodified great-wood year. In the yisi and yihai years, the movement progresses from coolness to heat to cold.

Lesser metal, great water, great wood, lesser fire, great earth.

Reverting yin governs heaven, with lesser water as the central movement and lesser yang governing earth; rain and wind, ascendancy and revenge, follow the same pattern. In the xinsi and xinhai years, the movement progresses from cold to rain to wind.

Lesser water, lesser wood, great fire, lesser earth, great metal.

In all years when reverting yin governs heaven in this manner, the transformation and movement of qi run behind the heavenly schedule; but in those years that are equivalent to an unmodified [central movement], the transformation and movement of qi run in step with heaven. The qi of heaven is turbulent while the qi of earth is upright; wind arises from the heights and distances, and blazing heat follows it; clouds hasten toward the chambers of rain, and the transformation of dampness then circulates; wind and fire unite in virtue, corresponding above to the stars Suixing [Jupiter] and Yinghuo [Mars]. Its governance is unsettled and its ordinances swift; its grains are the blue-green and the red; among the supplementary grains, that governed by the greater [movement dominates], and its depleted creatures are the striped-horned and feathered species. Wind, dryness, fire, and heat alternate in ascendancy and revenge; hibernating creatures emerge, and flowing water does not freeze; heat disease circulates below, wind disease circulates above, and the ascendancy and revenge of wind and dryness take shape within. In the first qi, cold begins to turn stern and killing qi is about to arrive; the people suffer cold below on the right side. In the second qi, cold does not depart; snow blossoms and ice forms on the water, killing qi exerts its transformation and frost descends, so that fragrant plants scorch at their tips; cold rain arrives repeatedly, yang returns to transform, and the people suffer heat within. In the third qi, the governance of heaven is displayed, wind arises from time to time, and the people suffer weeping, ringing in the ears, dizziness, and tremor. In the fourth qi, sultry heat and damp-heat contend with one another above on the left side; the people suffer jaundice and puffy swelling. In the fifth qi, dryness and dampness alternate in dominance, deep overcast spreads, cold qi reaches the body, and wind and rain circulate. In the final qi, the dreaded fire [of the interim] takes command, yang undergoes great transformation, hibernating creatures emerge, flowing water does not freeze, the qi of earth bursts forth abundantly, plants grow, and people are at ease, though pestilential warm disease may occur. One must break the stagnant qi, draw upon the source of transformation, and assist the movement-qi, so as not to let evil qi prevail. In such years the acrid flavor should be used to regulate the upper [body] and the salty flavor to regulate the lower; one must not rashly violate the dreaded fire qi. When employing warm remedies avoid warm seasons; when employing hot remedies avoid hot seasons; when employing cool remedies avoid cool seasons; when employing cold remedies avoid cold seasons — diet should follow the same rule. Where there is a false [semblance] contrary to the norm, such is the Way; to act contrary to this brings disease.

The Emperor said: Good. Master's words may be called complete indeed. Yet how are their manifestations to be discerned? Qibo said: How illuminating is this question! The six qi proceed in sequence and rest in [fixed] positions; therefore one customarily observes them at dawn on the first day of the first month, and by observing their position one may know where they are. When a movement is in excess, its arrival comes early; when a movement is insufficient, its arrival comes late — this is the Way of heaven, the constancy of qi. When a movement is neither excessive nor insufficient, this is called a proper year, and its arrival coincides exactly with its due time. The Emperor asked: The qi of ascendancy and revenge is ever-present, yet calamities and portents arrive only at certain times — how is this? Qibo said: What does not accord with the [expected] transformation of qi is called a calamity.

The Emperor asked: How do the numbers of heaven and earth begin and end? Qibo said: How thorough is this question! This is to clarify the Way indeed. The numbering begins above and ends below: before the midpoint of the year, the qi of heaven governs; after the midpoint of the year, the qi of earth governs; where upper and lower intersect, the qi-intersection governs — and thus the chronicle of the year is complete. Hence it is said: once the position is clear, may the month of the qi be known? This is what is meant by 'qi.'

The Emperor asked: I have taken charge of this matter and applied it accordingly, yet it does not always accord with these numbers — why is this? Qibo said: The application of qi has its greater or lesser degree, and the harmony of transformation has its flourishing or decline; whether declining or flourishing, greater or lesser, [these years] nonetheless share the same transformation. The Emperor said: I wish to hear of what is meant by 'sharing the same transformation.' Qibo said: Wind and warmth share the transformation of spring; heat, sultriness, and gloom share the transformation of summer fire, whether as ascendancy or as revenge; dryness, coolness, mist, and dew share the transformation of autumn; clouds, rain, dimness, and dust share the transformation of late summer; cold qi, frost, snow, and ice share the transformation of winter — these are the constant transformations of the five movements and six qi of heaven and earth, alternating in application according to flourishing and decline. The Emperor said: When the five movements coincide with heaven's transformation, this is called a heaven-conjunction [tianfu] year — this I already know. I wish to hear of what is meant by coinciding with earth's transformation. Qibo said: There are three years in which excess coincides with heaven's transformation, and likewise three in which insufficiency coincides with heaven's transformation; there are three years in which excess coincides with earth's transformation, and likewise three in which insufficiency coincides with earth's transformation — twenty-four years in all. The Emperor said: I wish to hear what these are. Qibo said: In the jiachen and jiaxu years, great earth [as central movement] has greater yin added below; in the renyin and renshen years, great wood has reverting yin added below; in the gengzi and gengwu years, great metal has yang brightness added below — these are three. In the guisi and guihai years, lesser fire has lesser yang added below; in the xinchou and xinwei years, lesser water has greater yang added below; in the guimao and guiyou years, lesser fire has lesser yin added below — these are three [more]. In the wuzi and wuwu years, great fire has lesser yin presiding above; in the wuyin and wushen years, great fire has lesser yang presiding above; in the bingchen and bingxu years, great water has greater yang presiding above — these are three. In the dingsi and dinghai years, lesser wood has reverting yin presiding above; in the yimao and yiyou years, lesser metal has yang brightness presiding above; in the jichou and jiwei years, lesser earth has greater yin presiding above — these are three [more]. Apart from these twenty-four years, there is neither 'adding' nor 'presiding.' The Emperor asked: What is meant by 'adding'? Qibo said: When excess is 'added,' this is the same as a heaven-conjunction year; when insufficiency is 'added,' this is the same as a year-conjunction year. The Emperor asked: What is meant by 'presiding'? Qibo said: Whether excess or insufficiency, [when the central movement coincides with the qi governing heaven] both are called heaven-conjunction years, though the degree of change and movement differs, the manifestations of disease vary in severity, and the timing of life and death comes early or late accordingly.

The Emperor said: Master has spoken of employing hot remedies while avoiding heat, and employing cold remedies while avoiding cold — I do not yet understand this; I wish to hear what is meant by 'avoiding.' Qibo said: [In seasons of] heat, do not violate [the principle of avoiding] heat; [in seasons of] cold, do not violate [the principle of avoiding] cold. To follow this brings harmony; to go against it brings disease. One must respectfully hold this in awe and avoid transgressing it — this is what is meant by the seasonal ascendancy of the six positions. The Emperor asked: What of warmth and coolness? Qibo said: When the governing qi is hot, do not violate it by using heat; when the governing qi is cold, do not violate it by using cold; when the governing qi is cool, do not violate it by using coolness; when the governing qi is warm, do not violate it by using warmth. When the interim qi accords with its ruling [seasonal] qi, do not violate it either; when it diverges from its ruling qi, one may violate it slightly — these are called the four things to be held in awe, and one must examine them carefully. The Emperor said: Good. What of when violation is permissible? Qibo said: When the qi of heaven runs contrary to the season, one may rely on the [ordinary] rule; when [the pathogenic qi] overcomes its ruling [seasonal] qi, one may violate [the principle of avoidance], taking balance as the goal, without going to excess — this applies to cases where evil qi has reversed and become dominant. Hence it is said: do not forsake the good faith of heaven, do not go against the fitness of qi, do not assist what is already ascendant, and do not aid what is already in revenge — this is called the perfection of governance.

The Emperor said: Good. Do the movements of the five phases governing the years have a constant numerical order? Qibo said: Allow your servant to set them forth in sequence.

The jiazi and jiawu years.

Above is lesser yin fire; the central movement is great earth; below is yang brightness metal. The transformation-number of heat is two; of rain, five; of dryness, four — these are called the days of proper transformation. Its suitable flavors: above, salty and cold; in the middle, bitter and hot; below, sour and hot — these are called the appropriate substances for medicine and diet.

The yichou and yiwei years.

Above is greater yin earth; the central movement is lesser metal; below is greater yang water. Heat-transformation and cold-transformation, ascendancy and revenge, follow the same pattern — this is called a day of transformation under evil qi; calamity falls in the seventh palace. The transformation-number of dampness is five; of coolness, four; of cold, six — these are called the days of proper transformation. Its suitable flavors: above, bitter and hot; in the middle, sour and mild; below, sweet and hot — these are called the appropriate substances for medicine and diet.

The bingyin and bingshen years.

Above is lesser yang ministerial fire; the central movement is great water; below is reverting yin wood. The transformation-number of fire is two; of cold, six; of wind, three — these are called the days of proper transformation. Its suitable flavors: above, salty and cold; in the middle, salty and warm; below, acrid and warm — these are called the appropriate substances for medicine and diet.

The dingmao and dingyou years.

Above is yang brightness metal; the central movement is lesser wood; below is lesser yin fire. Coolness-transformation and heat-transformation, ascendancy and revenge, follow the same pattern — this is called a day of transformation under evil qi; calamity falls in the third palace. The transformation-number of dryness is nine; of wind, three; of heat, seven — these are called the days of proper transformation. Its suitable flavors: above, bitter and slightly warm; in the middle, acrid and mild; below, salty and cold — these are called the appropriate substances for medicine and diet.

The wuchen and wuxu years.

Above is greater yang water; the central movement is great fire; below is greater yin earth. The transformation-number of cold is six; of heat, seven; of dampness, five — these are called the days of proper transformation. Its suitable flavors: above, bitter and warm; in the middle, sweet and mild; below, sweet and warm — these are called the appropriate substances for medicine and diet.

The jisi and jihai years.

Above is reverting yin wood; the central movement is lesser earth; below is lesser yang ministerial fire. Wind-transformation and coolness-transformation, ascendancy and revenge, follow the same pattern — this is called a day of transformation under evil qi; calamity falls in the fifth palace. The transformation-number of wind is three; of dampness, five; of fire, seven — these are called the days of proper transformation. Its suitable flavors: above, acrid and cool; in the middle, sweet and mild; below, salty and cold — these are called the appropriate substances for medicine and diet.

The gengwu and gengzi years.

Above is lesser yin fire; the central movement is great metal; below is yang brightness metal. The transformation-number of heat is seven; of coolness, nine; of dryness, nine — these are called the days of proper transformation. Its suitable flavors: above, salty and cold; in the middle, acrid and warm; below, sour and warm — these are called the appropriate substances for medicine and diet.

The xinwei and xinchou years.

Above is greater yin earth; the central movement is lesser water; below is greater yang water. Rain-transformation and wind-transformation, ascendancy and revenge, follow the same pattern — this is called a day of transformation under evil qi; calamity falls in the first palace. The transformation-number of rain is five; of cold, one — these are called the days of proper transformation. Its suitable flavors: above, bitter and hot; in the middle, bitter and mild; below, bitter and hot — these are called the appropriate substances for medicine and diet.

The renshen and renyin years.

Above is lesser yang ministerial fire; the central movement is great wood; below is reverting yin wood. The transformation-number of fire is two; of wind, eight — these are called the days of proper transformation. Its suitable flavors: above, salty and cold; in the middle, sour and mild; below, acrid and cool — these are called the appropriate substances for medicine and diet.

The guiyou and guimao years.

Above is yang brightness metal; the central movement is lesser fire; below is lesser yin fire. Cold-transformation and rain-transformation, ascendancy and revenge, follow the same pattern — this is called a day of transformation under evil qi; calamity falls in the ninth palace. The transformation-number of dryness is nine; of heat, two — these are called the days of proper transformation. Its suitable flavors: above, bitter and slightly warm; in the middle, salty and warm; below, salty and cold — these are called the appropriate substances for medicine and diet.

The jiaxu and jiachen years.

Above is greater yang water; the central movement is great earth; below is greater yin earth. The transformation-number of cold is six; of dampness, five — these are the days of proper transformation. Its suitable flavors: above, bitter and hot; in the middle, bitter and warm; below, bitter and warm — the appropriate substances for medicine and diet.

The yihai and yisi years.

Above is reverting yin wood; the central movement is lesser metal; below is lesser yang ministerial fire. Heat-transformation and cold-transformation, ascendancy and revenge, follow the same pattern — a day of transformation under evil qi; calamity falls in the seventh palace. The transformation-number of wind is eight; of coolness, four; of fire, two — the degrees of proper transformation. Its suitable flavors: above, acrid and cool; in the middle, sour and mild; below, salty and cold — the appropriate substances for medicine and diet.

The bingzi and bingwu years.

Above is lesser yin fire; the central movement is great water; below is yang brightness metal. The transformation-number of heat is two; of cold, six; of coolness, four — the degrees of proper transformation. Its suitable flavors: above, salty and cold; in the middle, salty and hot; below, sour and warm — the appropriate substances for medicine and diet.

The dingchou and dingwei years.

Above is greater yin earth; the central movement is lesser wood; below is greater yang water. Coolness-transformation and heat-transformation, ascendancy and revenge, follow the same pattern — degrees of transformation under evil qi; calamity falls in the third palace. The transformation-number of rain is five; of wind, three; of cold, one — the degrees of proper transformation. Its suitable flavors: above, bitter and warm; in the middle, acrid and warm; below, sweet and hot — the appropriate substances for medicine and diet.

The wuyin and wushen years.

Above is lesser yang ministerial fire; the central movement is great fire; below is reverting yin wood. The transformation-number of fire is seven; of wind, three — the degrees of proper transformation. Its suitable flavors: above, salty and cold; in the middle, sweet and mild; below, acrid and cool — the appropriate substances for medicine and diet.

The jimao and jiyou years.

Above is yang brightness metal; the central movement is lesser earth; below is lesser yin fire. Wind-transformation and coolness-transformation, ascendancy and revenge, follow the same pattern — degrees of transformation under evil qi; calamity falls in the fifth palace. The transformation-number of coolness is nine; of rain, five; of heat, seven — the degrees of proper transformation. Its suitable flavors: above, bitter and slightly warm; in the middle, sweet and mild; below, salty and cold — the appropriate substances for medicine and diet.

The gengchen and gengxu years.

Above is greater yang water; the central movement is great metal; below is greater yin earth. The transformation-number of cold is one; of coolness, nine; of rain, five — the degrees of proper transformation. Its suitable flavors: above, bitter and hot; in the middle, acrid and warm; below, sweet and hot — the appropriate substances for medicine and diet.

The xinsi and xinhai years.

Above is reverting yin wood; the central movement is lesser water; below is lesser yang ministerial fire. Rain-transformation and wind-transformation, ascendancy and revenge, follow the same pattern — degrees of transformation under evil qi; calamity falls in the first palace. The transformation-number of wind is three; of cold, one; of fire, seven — the degrees of proper transformation. Its suitable flavors: above, acrid and cool; in the middle, bitter and mild; below, salty and cold — the appropriate substances for medicine and diet.

The renwu and renzi years.

Above is lesser yin fire; the central movement is great wood; below is yang brightness metal. The transformation-number of heat is two; of wind, eight; of coolness, four — the degrees of proper transformation. Its suitable flavors: above, salty and cold; in the middle, sour and cool; below, sour and warm — the appropriate substances for medicine and diet.

The guiwei and guichou years.

Above is greater yin earth; the central movement is lesser fire; below is greater yang water. Cold-transformation and rain-transformation, ascendancy and revenge, follow the same pattern — degrees of transformation under evil qi; calamity falls in the ninth palace. The transformation-number of rain is five; of fire, two; of cold, one — the degrees of proper transformation. Its suitable flavors: above, bitter and warm; in the middle, salty and warm; below, sweet and hot — the appropriate substances for medicine and diet.

The jiashen and jiayin years.

Above is lesser yang ministerial fire; the central movement is great earth; below is reverting yin wood. The transformation-number of fire is two; of rain, five; of wind, eight — the degrees of proper transformation. Its suitable flavors: above, salty and cold; in the middle, salty and mild; below, acrid and cool — the appropriate substances for medicine and diet.

The yiyou and yimao years.

Above is yang brightness metal; the central movement is lesser metal; below is lesser yin fire. Heat-transformation and cold-transformation, ascendancy and revenge, follow the same pattern — degrees of transformation under evil qi; calamity falls in the seventh palace. The transformation-number of dryness is four; of coolness, four; of heat, two — the degrees of proper transformation. Its suitable flavors: above, bitter and slightly warm; in the middle, bitter and mild; below, salty and cold — the appropriate substances for medicine and diet.

The bingxu and bingchen years.

Above is greater yang water; the central movement is great water; below is greater yin earth. The transformation-number of cold is six; of rain, five — the degrees of proper transformation. Its suitable flavors: above, bitter and hot; in the middle, salty and warm; below, sweet and hot — the appropriate substances for medicine and diet.

The dinghai and dingsi years.

Above is reverting yin wood; the central movement is lesser wood; below is lesser yang ministerial fire. Coolness-transformation and heat-transformation, ascendancy and revenge, follow the same pattern — degrees of transformation under evil qi; calamity falls in the third palace. The transformation-number of wind is three; of fire, seven — the degrees of proper transformation. Its suitable flavors: above, acrid and cool; in the middle, acrid and mild; below, salty and cold — the appropriate substances for medicine and diet.

The wuzi and wuwu years.

Above is lesser yin fire; the central movement is great fire; below is yang brightness metal. The transformation-number of heat is seven; of coolness, nine — the degrees of proper transformation. Its suitable flavors: above, salty and cold; in the middle, sweet and cold; below, sour and warm — the appropriate substances for medicine and diet.

The jichou and jiwei years.

Above is greater yin earth; the central movement is lesser earth; below is greater yang water. Wind-transformation and coolness-transformation, ascendancy and revenge, follow the same pattern — degrees of transformation under evil qi; calamity falls in the fifth palace. The transformation-number of rain is five; of cold, one — the degrees of proper transformation. Its suitable flavors: above, bitter and hot; in the middle, sweet and mild; below, sweet and hot — the appropriate substances for medicine and diet.

The gengyin and gengshen years.

Above is lesser yang ministerial fire; the central movement is great metal; below is reverting yin wood. The transformation-number of fire is seven; of coolness, nine; of wind, three — the degrees of proper transformation. Its suitable flavors: above, salty and cold; in the middle, acrid and warm; below, acrid and cool — the appropriate substances for medicine and diet.

The xinmao and xinyou years.

Above is yang brightness metal; the central movement is lesser water; below is lesser yin fire. Rain-transformation and wind-transformation, ascendancy and revenge, follow the same pattern — degrees of transformation under evil qi; calamity falls in the first palace. The transformation-number of coolness is nine; of cold, one; of heat, seven — the degrees of proper transformation. Its suitable flavors: above, bitter and slightly warm; in the middle, bitter and mild; below, salty and cold — the appropriate substances for medicine and diet.

The renchen and renxu years.

Above is greater yang water; the central movement is great wood; below is greater yin earth. The transformation-number of cold is six; of wind, eight; of rain, five — the degrees of proper transformation. Its suitable flavors: above, bitter and warm; in the middle, sour and mild; below, sweet and warm — the appropriate substances for medicine and diet.

The guisi and guihai years.

Above is reverting yin wood; the central movement is lesser fire; below is lesser yang ministerial fire. Cold-transformation and rain-transformation, ascendancy and revenge, follow the same pattern — degrees of transformation under evil qi; calamity falls in the ninth palace. The transformation-number of wind is eight; of fire, two — the degrees of proper transformation. Its suitable flavors: above, acrid and cool; in the middle, salty and mild; below, salty and cold — the appropriate substances for medicine and diet.

In all these fixed-period chronicles, the ascendancy-and-revenge and the proper transformations each have their constant numbers, which must not go unexamined. Thus one who knows the essential can sum it up in a single phrase; one who does not know the essential wanders in endless dispersion — this is what is meant.

The Emperor said: Good. Do the qi of the five movements also have their revenge upon the year? Qibo said: When stagnation reaches its extreme, it then breaks forth, awaiting its proper time to act. The Emperor said: May I ask what this means? Qibo said: Among the qi of the five constants, excess and insufficiency each break forth differently. The Emperor said: I wish to hear this in full. Qibo said: What is excessive breaks forth violently, what is insufficient breaks forth slowly; the violent produces severe disease, the slow produces lingering disease. The Emperor asked: What of the numbers of excess and insufficiency? Qibo said: The excessive follow the 'completion' numbers, the insufficient follow the 'generation' numbers — earth constantly follows the generation number.

The Emperor asked: What are these outbursts like? Qibo said: When earth's stagnation breaks forth, cliffs and valleys are shaken with fright, thunder rumbles through the qi-intersection, dust darkens [the sky] with yellow and black, transforming into white vapor; sudden squalls sweep the heights and depths, striking rocks and hurling them through the air; floodwaters then rush forth, streams overflow and spread widely, and the fields and pastures become mired in earth. The transforming qi then spreads abroad, becoming favorable seasonal rain, so that growth begins, maturation begins, transformation begins, and completion begins. Thus the people suffer distention of the heart and abdomen, intestinal rumbling with frequent loose stools, and in severe cases heart pain, distention of the ribsides, vomiting, sudden turmoil disorder, fluid effusion with pouring discharge, puffy swelling, and heaviness of the body. Clouds race toward the chambers of rain, rosy clouds encircle the rising sun, and mountains and marshes darken with dust. This outburst occurs during the fourth [seasonal] qi [of the year]. When clouds stretch across the mountains of heaven, drifting and forming and dissolving, this is the first sign of impending stagnation-outburst. When metal's stagnation breaks forth, the heavens are clear and the earth is bright; wind is crisp and the qi is cutting; great coolness then arises; grasses and trees seem wrapped in floating mist, and dry qi circulates; dense fog rises repeatedly, killing qi arrives, plants and trees turn ashen and wither, and metal produces its [characteristic] sound. Thus the people suffer coughing counterflow, fullness of the heart and ribsides drawing into sudden pain in the lesser abdomen so severe that they cannot turn from side to side, dry throat, and a dusty, sickly complexion. Marshes emerge scorched and withered, and the earth congeals with frost and salt-crust. This stagnation-outburst occurs during the fifth [seasonal] qi. When night dew falls white and the forests and thickets sound mournful, this is the sign of impending stagnation-outburst. When water's stagnation breaks forth, yang qi is driven back and yin qi suddenly rises; great cold then arrives, streams and marshes freeze solid, and cold vapor congeals into frost and snow; in severe cases yellow-black haze obscures [the sky], circulating through the qi-intersection, and frost then kills [vegetation] — water thus manifests its portent. Thus the people suffer heart pain from invading cold, pain of the lower back and buttocks, dysfunction of the major joints, difficulty in bending and stretching, tendency to reversal [cold limbs], and hard focal distention with abdominal fullness. The light of yang fails to govern, and an empty accumulation of deep overcast, white dust, and darkness ensues before the outburst occurs — this happens around the second [seasonal] qi, before or after the [interposed] fire [qi]. When the great void grows deeply somber, the qi seeming to disperse like scattered hemp, faintly visible yet hidden, its color black tinged with faint yellow, this is the first sign of impending stagnation-outburst. When wood's stagnation breaks forth, the great void darkens with dust, clouds and vapors are thrown into turmoil, and great winds arrive, tearing roofs and snapping trees — wood undergoes its transformation. Thus the people suffer pain in the stomach cavity felt at the region of the heart, extending upward into both ribsides, obstruction of the diaphragm and throat so that food and drink cannot descend, and in severe cases ringing in the ears, dizziness and spinning vision, failure to recognize people, and sudden rigid collapse. When the great void turns blue-gray with dust, sky and mountains merging into one color, or when the qi turns turbid with a yellow-black hue, stagnating like a spread-out cloud that does not yet release rain, the outburst then occurs — its timing is irregular. When long rivers bend the grasses along their banks, tender leaves show their shaded undersides, pines moan on the high mountains, and tigers roar among the cliffs and caves, these are the first signs of impending stagnation-outburst. When fire's stagnation breaks forth, the great void swells with haze and the sun's brightness is obscured; blazing fire circulates and great summer-heat arrives; mountains and marshes seem to burn and scorch, timber oozes resin, great halls seem wreathed in smoke, the earth's surface floats with frost-salt, standing water diminishes, trailing vines and grasses turn scorched yellow, wind spreads confused rumor, and the transformation of dampness is thereby delayed. Thus the people suffer shortness of qi, sores and welling-abscess swelling in the ribsides, abdomen, chest, back, face, head, and four limbs, distention and fullness, sores and rashes, vomiting counterflow, tugging and slackening convulsions, bone pain, movement within the joints, diarrhea with warm malarial disorder, sudden abdominal pain, overflow and spreading of blood, diminished essence-fluids, red eyes, heat in the heart, and in severe cases clouded oppression and vexation, with a tendency to sudden death. When the marked hours draw to their end amid great warmth, sweat moistens the pores; the outburst then occurs during the fourth [seasonal] qi. Movement then returns to stillness, and yang at its extreme reverts to yin, so that the ordinance of dampness then transforms and completes. When blossoms open while water still lies congealed, when mountains and rivers show ice and snow even as the blazing sun scorches the noon marshes, these are the first signs of impending stagnation-outburst. There is always a manifest response to stagnation before its outburst comes as recompense; in every case one must observe its extreme point, whereupon the outburst occurs. Wood's outburst has no fixed time, for water follows in the wake of fire. If one carefully awaits its proper time, the [course of] disease can be anticipated; but if the timing is missed and the year runs contrary, the five qi fail to proceed in order, and generation, transformation, gathering, and storage lose their constancy in governance.

The Emperor asked: When water breaks forth there is hail and snow; when earth breaks forth there are sudden squalls; when wood breaks forth there is destruction and breakage; when metal breaks forth there is clear brightness; when fire breaks forth there is sultry gloom — what qi causes these? Qibo said: Qi has its greater and lesser degree, and outbursts have their mild and severe forms; the mild correspond to their own [governing] qi alone, while the severe combine with the qi that they overcome below — by examining that subordinate qi, [the pattern] can be discerned.

The Emperor said: Good. Why do the outbursts of the five qi sometimes fail to occur in their proper position? Qibo said: This is termed a 'deviation.' The Emperor asked: Does this deviation have a fixed number? Qibo said: It is always delayed by thirty-some degrees. The Emperor asked: What of when the qi's arrival comes early or late? Qibo said: When a movement is excessive its arrival comes early; when a movement is insufficient its arrival comes late — this is the constant pattern of observation. The Emperor asked: What of when it arrives exactly on time? Qibo said: When it is neither excessive nor insufficient, its arrival falls exactly on time; anything other than this is an aberration. The Emperor said: Good. What of when qi transforms out of season? Qibo said: The excessive transforms within its own proper time, while the insufficient reverts to [the time of] what overcomes it. The Emperor asked: The qi of the four seasons arrives early or late, high or low, left or right — what is the pattern of this? Qibo said: Its movement may be contrary or compliant, and its arrival may be slow or swift; thus the excessive transforms ahead of the heavenly schedule, while the insufficient transforms behind the heavenly schedule. The Emperor said: I wish to hear of this movement — what does it mean? Qibo said: The qi of spring moves westward, the qi of summer moves northward, the qi of autumn moves eastward, and the qi of winter moves southward. Thus the qi of spring begins below, the qi of autumn begins above, the qi of summer begins in the middle, and the qi of winter begins at the tip [periphery]; the qi of spring begins on the left, the qi of autumn begins on the right, the qi of winter begins behind, and the qi of summer begins in front — this is the constant pattern of the four seasons' proper transformation. Thus in high places the qi of winter constantly prevails, and in low places the qi of spring constantly prevails; one must examine this carefully. The Emperor said: Good.

The Yellow Emperor asked: What are the manifest correspondences of the five movements and six qi, the standard order of the six transformations, and the chronicle of the six changes? Qibo replied: The proper chronicle of the six qi encompasses transformation and change, ascendancy and revenge, application and disease — their manifestations are not uniform; which does the Emperor wish [to hear of]? The Emperor said: I wish to hear all of it. Qibo said: Allow me to set it forth in full. As for where the qi arrives: where reverting yin arrives, there is harmony and calm; where lesser yin arrives, there is warmth; where greater yin arrives, there is dust and sultry damp; where lesser yang arrives, there is blazing summer-heat; where yang brightness arrives, there is clear severity; where greater yang arrives, there is a chill vapor of cold — this is the constant pattern of seasonal transformation.

Where reverting yin arrives, it is the chamber of wind, causing cracks to open. Where lesser yin arrives, it is the chamber of fire, causing unfolding and flourishing. Where greater yin arrives, it is the chamber of rain, causing roundness and fullness. Where lesser yang arrives, it is the chamber of heat, causing outward movement. Where yang brightness arrives, it is the chamber that governs killing, causing the hardening and graying [of autumn]. Where greater yang arrives, it is the chamber of cold, causing return and storage. This is the constant pattern of governing transformation.

Where reverting yin arrives, there is generation, and wind causes swaying. Where lesser yin arrives, there is flourishing, and forms become visible. Where greater yin arrives, there is transformation, and clouds bring rain. Where lesser yang arrives, there is growth, and things become lush and vivid. Where yang brightness arrives, there is gathering-in, and fog and dew appear. Where greater yang arrives, there is storage, and all things become tightly sealed. This is the constant pattern of qi transformation.

Where reverting yin arrives, wind is generated, ending in sternness. Where lesser yin arrives, heat is generated, with cold appearing within. Where greater yin arrives, dampness is generated, ending in pouring rain. Where lesser yang arrives, fire is generated, ending in steaming sultriness. Where yang brightness arrives, dryness is generated, ending in coolness. Where greater yang arrives, cold is generated, with warmth appearing within. This is the constant pattern of virtuous transformation. Where reverting yin arrives, the furred creatures transform [flourish]; where lesser yin arrives, the feathered creatures transform; where greater yin arrives, the bare-skinned creatures transform; where lesser yang arrives, the feathered creatures transform; where yang brightness arrives, the shelled creatures transform; where greater yang arrives, the scaled creatures transform. This is the constant pattern of virtuous transformation.

Where reverting yin arrives, there is the transformation of generation; where lesser yin arrives, there is the transformation of flourishing; where greater yin arrives, there is the transformation of moistening; where lesser yang arrives, there is the transformation of luxuriance; where yang brightness arrives, there is the transformation of hardening; where greater yang arrives, there is the transformation of storage. This is the constant pattern of the spreading of governance.

Where reverting yin arrives, there is whirling, furious [wind], and severe coolness; where lesser yin arrives, there is great warmth alternating with cold; where greater yin arrives, there is thunder, sudden downpour, and fierce wind; where lesser yang arrives, there is whirling wind, scorching blaze, and congealing frost; where yang brightness arrives, there is scattering, falling, and warmth; where greater yang arrives, there is cold snow, ice, hail, and white dust. This is the constant pattern of qi change.

Where reverting yin arrives, there is stirring movement, advancing and following. Where lesser yin arrives, there is lofty brilliance and blazing, and dusky glow. Where greater yin arrives, there is deep overcast, white dust, and gloom. Where lesser yang arrives, there is radiant brightness, rosy clouds, and dusky glow. Where yang brightness arrives, there is smoke and dust, frost, cutting severity, and mournful sighing wind. Where greater yang arrives, there is hardness and firmness, sharp awns, and upright standing [of frost-stiffened plants]. This is the constant pattern of the circulation of ordinances.

Where reverting yin arrives, there is urgency within the abdomen; where lesser yin arrives, there are sores, rashes, and fever; where greater yin arrives, there is accumulated fluid with focal obstruction; where lesser yang arrives, there is sneezing, vomiting, and sores; where yang brightness arrives, there is floating vacuity; where greater yang arrives, there is difficulty in bending and stretching. This is the constant pattern of disease. Where reverting yin arrives, there is pain in the limbs; where lesser yin arrives, there is fright and confusion, aversion to cold, shivering, and delirious raving; where greater yin arrives, there is accumulation and fullness; where lesser yang arrives, there is fright and agitation, dizziness, and sudden illness; where yang brightness arrives, there is disease of the nose, sacrum, groin, thighs, knees, hips, calves, shins, and feet; where greater yang arrives, there is lower back pain. This is the constant pattern of disease. Where reverting yin arrives, there is contracture and twisting; where lesser yin arrives, there is sorrow, wild raving, and nosebleed; where greater yin arrives, there is fullness in the middle, sudden turmoil disorder with vomiting and diarrhea; where lesser yang arrives, there is throat obstruction, ringing in the ears, and retching; where yang brightness arrives, there is chapping and peeling of the skin; where greater yang arrives, there is night sweating and tetany. This is the constant pattern of disease. Where reverting yin arrives, there is rib-side pain with vomiting and diarrhea; where lesser yin arrives, there is [inappropriate] talking and laughing; where greater yin arrives, there is heaviness and puffy swelling; where lesser yang arrives, there is sudden pouring diarrhea, twitching, and sudden death; where yang brightness arrives, there is nasal obstruction and sneezing; where greater yang arrives, there is uncontrolled flux and diarrhea. This is the constant pattern of disease.

In all these twelve changes, virtue answers to virtue, transformation answers to transformation, governance answers to governance, and ordinance answers to ordinance; where the qi is high, [its effect] is high; where the qi is low, [its effect] is low; where the qi is behind, [its effect] is behind; where the qi is in front, [its effect] is in front; where the qi is central, [its effect] is central; where the qi is external, [its effect] is external — this is the constancy of position. Thus when wind prevails there is movement; when heat prevails there is swelling; when dryness prevails there is desiccation; when cold prevails there is floating [edema]; when dampness prevails there is sloppy diarrhea, and in severe cases urinary blockage with puffy swelling — one speaks of these changes according to wherever the qi resides.

The Emperor said: I wish to hear of their application. Qibo said: The application of the six qi each resorts to what it cannot overcome in order to bring about transformation. Thus the rain-transformation of greater yin is applied to greater yang; the cold-transformation of greater yang is applied to lesser yin; the heat-transformation of lesser yin is applied to yang brightness; the dryness-transformation of yang brightness is applied to reverting yin; and the wind-transformation of reverting yin is applied to greater yin — each is named according to where it resides, so that it may be verified. The Emperor asked: What of when [a qi] obtains its own position? Qibo said: When it obtains its own position, this is the constant transformation. The Emperor said: I wish to hear where these positions lie. Qibo said: Once its position is designated and its direction fixed, the month [of its governance] can be known. The Emperor asked: What of the fullness and emptiness of the qi in the six positions? Qibo said: The greater and the lesser differ: the greater arrives slowly and steadily, while the lesser arrives suddenly and passes away quickly. The Emperor asked: What of the fullness and emptiness of the qi of heaven and earth? Qibo said: When the qi of heaven is insufficient, the qi of earth follows it; when the qi of earth is insufficient, the qi of heaven follows it; the movement-qi resides between the two and habitually precedes them. It shuns what it cannot overcome and returns to what harmonizes with it, and disease arises as the movement-qi follows and returns accordingly. Thus when the upper [qi] prevails, the qi of heaven descends downward; when the lower [qi] prevails, the qi of earth shifts upward; the degree of deviation varies with the magnitude — a slight [imbalance] produces a small deviation, a severe one produces a great deviation; when severe, the position itself changes and the qi-intersection shifts, whereupon great changes arise and disease breaks out. The Essential Compendium says: severe [deviation] is reckoned at five parts, slight [deviation] at seven parts — its degree of deviation may thus be discerned. This is what is meant.

The Emperor said: Good. The discourse states that in [seasons of] heat one must not violate [the avoidance of] heat, and in [seasons of] cold one must not violate [the avoidance of] cold; yet I wish [at times] not to avoid cold, and not to avoid heat — how is this [reconciled]? Qibo said: How thorough is this question! In releasing the exterior, one need not avoid heat; in attacking the interior, one need not avoid cold. The Emperor asked: What of violating [these avoidances] when neither releasing nor attacking? Qibo said: Then cold and heat will damage the interior, and the disease will only worsen. The Emperor said: I wish to hear what happens in one who has no disease. Qibo said: In one without disease, [such violation] will generate it; in one who already has disease, it will aggravate it. The Emperor asked: What is meant by 'generate'? Qibo said: If one does not avoid heat, heat will arrive; if one does not avoid cold, cold will arrive. When cold arrives, hardness, obstruction, abdominal fullness, urgent pain, and diarrhea will result. When heat arrives, fever, vomiting and diarrhea, sudden turmoil disorder, welling-abscesses and sores, clouded oppression with pouring discharge, twitching and swelling, retching, nasal obstruction, nosebleed, headache, alteration of the bones and joints, muscle pain, overflow and discharge of blood, and painful urinary blockage will result. The Emperor asked: How is this treated? Qibo said: One must always comply with the season; where violation [of the avoidance] is necessary, treat by overcoming [the excess]. The Yellow Emperor asked: In a pregnant woman, how does one apply toxic medicine? Qibo said: If there is due cause, no harm will come — indeed, no harm will come [to the fetus]. The Emperor said: I wish to hear what is meant by 'due cause.' Qibo said: Where there is a great accumulation or great mass, one may indeed attack it with such medicine, stopping once it has been reduced by more than half; to exceed this brings death. The Emperor said: Good. How does one treat severe stagnation? Qibo said: Wood stagnation should be freely vented; fire stagnation should be released outward; earth stagnation should be purged away; metal stagnation should be drained; water stagnation should be broken down — yet in all cases one must regulate the qi, breaking down what is excessive by means of what it dreads; this is what is called 'draining.' The Emperor asked: What of when there is a false [semblance]? Qibo said: Where the qi presents a false [semblance], there is no prohibition [against contrary treatment] — this refers to cases where the host qi is insufficient and the guest qi has become dominant. The Emperor said: Perfect indeed is the Way of the sage! The regulation of the great transformation and circulation of heaven and earth, the chronicle of their presiding governance, the administration of yin and yang, and the ordinances of cold and heat — who but master could master these? I beg to store this away in the Chamber of the Numinous Orchid, entitling it 'The Correct Chronicle of the Six Origins.' Without fasting and purification I dare not display it — let it be transmitted with the utmost care.