Suwen · The Great Discourse on the Regular Record of the Six Origins

The text

The Yellow Emperor asked: The six transformations and the six changes, domination and recovery, excess and its ordering, the sequence of sweet, bitter, pungent, salty, sour, and bland — these I already know. As for the transformations of the five movements: sometimes they follow Heaven’s qi, sometimes they go against Heaven’s qi; sometimes they follow Heaven’s qi and go against Earth’s qi; sometimes they follow Earth’s qi and go against Heaven’s qi; sometimes they accord, sometimes they do not. I have not yet seen this clearly. I wish to pass through Heaven’s record, follow Earth’s pattern, harmonize the movement, attune the transformation, so that above and below share one virtue and do not rob each other of their places; so that Heaven and Earth rise and descend without missing what is fitting; so that the five movements spread and run and do not warp their government; so that they are attuned by the correct flavors. In following and in going against — how is it done? Qi Bo bowed his head, bowed again, and answered: How bright a question. This is the outline and the record of Heaven and Earth, the deep spring of change. Who but a sage emperor could press the utmost pattern to its end? I am not quick of mind, yet let me set forth the Dao, so that it may finish without being extinguished, and last without being altered. The Emperor said: I wish you would push it on in order — follow the sequence of kinds, divide the regions and what governs them, distinguish the ancestral offices, make the numbers of qi clear, and make the correct transformations bright. May I hear this? Qi Bo said: First set the year, so as to make its qi clear. The running numbers of metal, water, wood, fire, and earth; the transformations of cold, heat, dryness, damp, wind, and fire as they preside and take the field — then Heaven’s Dao can be seen, the people’s qi can be attuned, yin and yang furl and unfurl, near at hand and without confusion. What can be numbered, let me speak through to the end. The Emperor said: And the government of Taiyang? Qi Bo said: These are the years of Chen and Xu. Taiyang, Greater Jiao, Taiyin. Ren-Chen, Ren-Xu. Their movement is wind; their transformation, a calling and a stirring that splits what was closed; their change, shaking, tearing, breaking, uprooting; their illness, dizziness, trembling, and eyes that dim. Greater Jiao, Lesser Zhi, Greater Gong, Lesser Shang, Greater Yu. Taiyang, Greater Zhi, Taiyin. Wu-Chen, Wu-Xu, according with correct Zhi. Their movement is heat; their transformation, warm heat and steaming oppression; their change, fierce blaze and a boiling up; their illness, heat pent within. Greater Zhi, Lesser Gong, Greater Shang, Lesser Yu, Lesser Jiao. Taiyang, Greater Gong, Taiyin. Jia-Chen is a Year Assembly; Jia-Xu is a Year Assembly. Their movement is yin haze; their transformation, soft, moist, heavy sheen; their change, startling thunder and sudden rushing rain; their illness, dampness and heaviness below. Greater Gong, Lesser Shang, Greater Yu, Greater Jiao, Lesser Zhi. Taiyang, Greater Shang, Taiyin. Geng-Chen, Geng-Xu. Their movement is cool; their transformation, fog and dew, bleak and wasted; their change, austere killing and a withering to nothing; their illness, dryness, a dimness in the back, fullness in the chest. Greater Shang, Lesser Yu, Lesser Jiao, Greater Zhi, Lesser Gong. Taiyang, Greater Yu, Taiyin. Bing-Chen is a Heaven Concord; Bing-Xu is a Heaven Concord. Their movement is cold; their transformation, congealing bleakness and a piercing chill; their change, ice, snow, frost, and hail; their illness, great cold lodging in the ravines and valleys. Greater Yu, Greater Jiao, Lesser Zhi, Greater Gong, Lesser Shang. In all such years when Taiyang governs Heaven, the transforming qi runs ahead of Heaven. Heaven’s qi is austere; Earth’s qi is still. Cold congeals the Great Void; yang qi does not issue its command. Water and earth share one virtue, answering above to the Chen star and the Zhen star. Its grains are dark. Its government is austere; its command is slow. When the government of cold is raised in full, the marshes have no yang flame, and fire waits its hour to break out. Shaoyang orders the middle; the rains of the season then reach their brim. When the halt is at its extreme the rain scatters, and it returns to Taiyin. Clouds face the northern pole; damp transformation then spreads; moisture flows through the ten thousand things. Cold is laid out above; thunder moves below; the qi of cold and damp holds at the crossing of qi. The people fall ill of cold and damp: the flesh wastes, the feet weaken and will not gather, there is watery pouring, and blood overflows. In the first qi, Earth’s qi moves. The air turns greatly warm; the grasses flourish early; the people meet epidemic; warmth-illness then arises — heat in the body, headache, vomiting, sores in the flesh and the skin’s grain. In the second qi, a great coolness arrives against the season. The people are bleak; the grasses meet cold; fire qi is then held down. The people fall ill of qi pent in the middle and fullness there; cold then begins. In the third qi, Heaven’s government is spread. Cold qi moves; rain then falls. The people fall ill of cold, yet heat is in the center: deep sores, pouring downward, heat in the heart, dimness and oppression. Those not ordered die. In the fourth qi, wind and damp contend. Wind turns to rain; there is then growth, transformation, and completion. The people fall ill of great heat, scant qi, wasting flesh and weak feet, pouring downward red and white. In the fifth qi, yang transforms again. The grasses then grow, then transform, then complete. The people are at ease. In the last qi, Earth’s qi is correct; the command of damp moves. Yin congeals the Great Void; dust is laid on the open country. The people are bleak and wretched; cold wind arrives. Those who go against this, if with child, the child dies. Hence the year is fittingly met with bitter, to dry and to warm. You must break the pent qi, first nourish the source of transformation, restrain the year’s movement, support what cannot dominate, and not let a violent excess give birth to illness. Eat the year’s grain to keep the true intact; avoid the hollow stray to settle what is upright. Match whether the qi is the same or different, and measure the amount. Where it is the same as cold and damp, transform by dryness and heat; where it differs from cold and damp, transform by dryness and damp. Thus for what is the same, use more; for what differs, use less. When you use cold, stay far from cold; when you use cool, stay far from cool; when you use warm, stay far from warm; when you use heat, stay far from heat. Food follows the same rule. Where there is a borrowed appearance, go against the ordinary. To go against this is illness. This is what is meant by the time. The Emperor said: Good. And the government of Yangming? Qi Bo said: These are the years of Mao and You. Yangming, Lesser Jiao, Shaoyin. Clear and heat, domination and recovery, are the same; they accord with correct Shang. Ding-Mao is a Year Assembly; Ding-You. Their movement is wind, clear, and heat. Lesser Jiao, Greater Zhi, Lesser Gong, Greater Shang, Lesser Yu. Yangming, Lesser Zhi, Shaoyin. Cold and rain, domination and recovery, are the same; they accord with correct Shang. Gui-Mao, Gui-You. Their movement is heat, cold, and rain. Lesser Zhi, Greater Gong, Lesser Shang, Greater Yu, Greater Jiao. Yangming, Lesser Gong, Shaoyin. Wind and cool, domination and recovery, are the same. Ji-Mao, Ji-You. Their movement is rain, wind, and cool. Lesser Gong, Greater Shang, Lesser Yu, Lesser Jiao, Greater Zhi. Yangming, Lesser Shang, Shaoyin. Heat and cold, domination and recovery, are the same; they accord with correct Shang. Yi-Mao is a Heaven Concord; Yi-You is a Year Assembly and a Great Unity Heaven Concord. Their movement is cool, heat, and cold. Lesser Shang, Greater Yu, Greater Jiao, Lesser Zhi, Greater Gong. Yangming, Lesser Yu, Shaoyin. Rain and wind, domination and recovery, are the same. Xin-Mao accords with Lesser Gong. Xin-You, Xin-Mao. Their movement is cold, rain, and wind. Lesser Yu, Lesser Jiao, Greater Zhi, Greater Gong, Greater Shang. In all such years when Yangming governs Heaven, the transforming qi runs behind Heaven. Heaven’s qi is urgent; Earth’s qi is bright. Yang monopolizes the command; blazing heat moves in full; things dry and harden. Pure wind then governs; wind and dryness run sideways and flow at the crossing of qi. There is much yang and little yin. Clouds tend toward the rain-store; damp transformation then spreads. When dryness is at its extreme there is moisture. Its grains are white and cinnabar. Intervening grains are named from the greater. What it consumes: the white-shelled kinds and the feathered kinds. Metal and fire share one virtue, answering above to Taibai and Yinghuo. Its government is cutting; its command is sudden. The hidden insects then appear; flowing water does not freeze. The people fall ill of cough, a blocked throat, cold and heat breaking out, sudden shaking and a piercing chill, and a stoppage of urine. Clear comes first and is hard; the furred creatures then die. Heat comes after and is violent; the shelled creatures then meet ruin. What breaks out is restless; domination and recovery rise and throw the year into great disorder. The qi of clear and heat holds at the crossing of qi. In the first qi, Earth’s qi moves. Yin begins to congeal; the air begins to be austere; water then ices; cold rain transforms. Illness: heat and swelling in the center, a puffy face and eyes, much sleep, a running nose and nosebleed, sneezing, yawning, vomiting; the urine yellow or red; in the extreme, a dribbling ache. In the second qi, yang is then spread; the people are at ease; things are born and flourish. Epidemic arrives in force; the people are given to sudden death. In the third qi, Heaven’s government is spread. Cool then moves; dryness and heat join. When dryness is at its extreme there is moisture. The people fall ill of cold and heat. In the fourth qi, cold rain falls. Illness: sudden falling, shaking and shivering, wild speech, scant qi, a dry throat that draws one to drink, and also pain in the heart, swollen sores, the intermittent heat of cold, wasted bone, and blood in the stool. In the fifth qi, the command of spring moves against the season; the grasses are born and flourish; the people’s qi is in accord. In the last qi, yang qi is spread; the season turns warm against itself. The hidden insects come into view; flowing water does not freeze. The people are well and even; their illness is warmth. Hence eat the year’s grain to settle the qi; eat the intervening grain to send away what does not belong. The year is fittingly met with salty, with bitter, with pungent — sweat it, clear it, disperse it. Settle the year’s movement; do not let it receive what does not belong. Break the pent qi; nourish the source of transformation. Measure the making by how heavy or light the cold and heat are. Where it is the same as heat, use more of Heaven’s transformation; where it is the same as clear, use more of Earth’s transformation. When you use cool, stay far from cool; when you use heat, stay far from heat; when you use cold, stay far from cold; when you use warm, stay far from warm. Food follows the same rule. Where there is a borrowed appearance, reverse it. This is the Dao. To go against this is to disorder the warp of Heaven and Earth, and to disturb the record of yin and yang. The Emperor said: Good. And the government of Shaoyang? Qi Bo said: These are the years of Yin and Shen. Shaoyang, Greater Jiao, Jueyin. Ren-Yin, Ren-Shen. Their movement is a drumming wind; their transformation, a calling and a stirring that splits what was closed; their change, shaking, tearing, breaking, uprooting; their illness, trembling, dizziness, fullness in the flanks, and sudden fright. Greater Jiao, Lesser Zhi, Greater Gong, Lesser Shang, Greater Yu. Shaoyang, Greater Zhi, Jueyin. Wu-Yin is a Heaven Concord; Wu-Shen is a Heaven Concord. Their movement is summer heat; their transformation, a noisy warmth and steaming oppression; their change, fierce blaze and a boiling up; their illness, heat pent above, blood overflowing, blood leaking, pain in the heart. Greater Zhi, Lesser Gong, Greater Shang, Lesser Yu, Lesser Jiao. Shaoyang, Greater Shang, Jueyin. Jia-Yin, Jia-Shen. Their movement is yin rain; their transformation, soft, moist, heavy sheen; their change, startling thunder and sudden rushing rain; their illness, a heavy body, swollen flesh, obstruction and fluids. Greater Gong, Lesser Shang, Greater Yu, Greater Jiao, Lesser Zhi. Shaoyang, Greater Shang, Jueyin. Geng-Yin, Geng-Shen, according with correct Shang. Their movement is cool; their transformation, fog and dew, clear and cutting; their change, austere killing and a withering to nothing; their illness, in the shoulders, the back, and the chest. Greater Shang, Lesser Yu, Lesser Jiao, Greater Zhi, Lesser Gong. Shaoyang, Greater Yu, Jueyin. Bing-Yin, Bing-Shen. Their movement is cold and austere; their transformation, congealing bleakness and a piercing chill; their change, ice, snow, frost, and hail; their illness, cold and a floating swelling. Greater Yu, Greater Jiao, Lesser Zhi, Greater Gong, Lesser Shang. In all such years when Shaoyang governs Heaven, the transforming qi runs ahead of Heaven. Heaven’s qi is correct; Earth’s qi is disturbed. Wind then rises violently; trees are laid down, sand flies; blazing fire then streams. Yin moves, yang transforms; rain then answers the hour. Fire and wood share one virtue, answering above to Yinghuo and the Year Star. Its grains are cinnabar and green. Its government is severe; its command is disturbing. Hence wind and heat are spread together; clouds and things boil up; Taiyin streams sideways; cold then arrives in its season; cool rain rises at once. The people fall ill of cold in the center: outwardly, sores; inwardly, leaking and fullness. Hence the sage meets it by harmonizing, and does not contend. In the going and the return, the people fall ill of cold and heat, intermittent leaking, deafness and dim sight, vomiting; above, a pent swelling and a change of color. In the first qi, Earth’s qi moves. Wind dominates and then shakes; cold then leaves; the season turns greatly warm; grasses and trees flourish early. Cold comes and does not kill; warmth-illness then rises. Illness: qi pent above, blood overflowing, red eyes, cough against the breath, headache, a flooding of blood, fullness in the flanks, sores in the skin’s grain. In the second qi, fire is pent against itself. White haze rises on all sides; clouds tend toward the rain-store; wind cannot dominate damp; rain then falls; the people are well. Illness: heat pent above, cough against the breath and vomiting, sores arising in the center, the chest and throat not free, headache and heat in the body, a darkened mind, sores that pus. In the third qi, Heaven’s government is spread. Blazing heat arrives; Shaoyang presides above; rain then reaches its brim. The people fall ill of heat in the center: deafness and dim sight, blood overflowing, sores that pus, cough and vomiting, a running nose and nosebleed, thirst, sneezing, yawning, a blocked throat, red eyes; they are given to sudden death. In the fourth qi, cool then arrives; blazing heat transforms in the intervals; white dew falls; the people’s qi is even and at peace. Illness: fullness and a heavy body. In the fifth qi, yang then leaves; cold then comes; rain then falls; the gates of qi then close. Hard wood withers early. The people avoid the stray of cold; the cultivated person keeps close and tight. In the last qi, Earth’s qi is correct; wind then arrives; the ten thousand things are born against the season; mist and fog move. Illness: what should close does not hold, pain in the heart, yang qi not stored and so a cough. Restrain the year’s movement; aid what cannot dominate. You must break the pent qi; first take the source of transformation. Then violent excess is not born, and harsh illness does not rise. Hence the year is fittingly met with salty and pungent, and with sour — percolate it, drain it, soak it, vent it. Watch whether the qi is cold or warm, and attune the excess. Where it is the same as wind and heat, use more of cold’s transformation; where it differs from wind and heat, use less of cold’s transformation. When you use heat, stay far from heat; when you use warm, stay far from warm; when you use cold, stay far from cold; when you use cool, stay far from cool. Food follows the same rule. This is the Dao. Where there is a borrowed appearance, reverse it. To go against this is the stair of illness. The Emperor said: Good. And the government of Taiyin? Qi Bo said: These are the years of Chou and Wei. Taiyin, Lesser Jiao, Taiyang. Clear and heat, domination and recovery, are the same; they accord with correct Gong. Ding-Chou, Ding-Wei. Their movement is wind, clear, and heat. Lesser Jiao, Greater Zhi, Lesser Gong, Greater Shang, Lesser Yu. Taiyin, Lesser Zhi, Taiyang. Cold and rain, domination and recovery, are the same. Gui-Chou, Gui-Wei. Their movement is heat, cold, and rain. Lesser Zhi, Greater Gong, Lesser Shang, Greater Yu, Greater Jiao. Taiyin, Lesser Gong, Taiyang. Wind and clear, domination and recovery, are the same; they accord with correct Gong. Ji-Chou is a Great Unity Heaven Concord; Ji-Wei is a Great Unity Heaven Concord. Their movement is rain, wind, and clear. Lesser Gong, Greater Shang, Lesser Yu, Lesser Jiao, Greater Zhi. Taiyin, Lesser Shang, Taiyang. Heat and cold, domination and recovery, are the same. Yi-Chou, Yi-Wei. Their movement is cool, heat, and cold. Lesser Shang, Greater Yu, Greater Jiao, Lesser Zhi, Greater Gong. Taiyin, Lesser Yu, Taiyang. Rain and wind, domination and recovery, are the same; they accord with correct Gong. Xin-Chou, Xin-Wei. Their movement is cold, rain, and wind. Lesser Yu, Lesser Jiao, Greater Zhi, Lesser Gong, Greater Shang. In all such years when Taiyin governs Heaven, the transforming qi runs behind Heaven. Yin monopolizes the government; yang qi withdraws and yields. Great winds rise in their hours; Heaven’s qi descends; Earth’s qi mounts. The open country is dim with mist; white haze rises on all sides; clouds run toward the southern pole; cold rain arrives again and again; things complete in the late summer. The people fall ill of cold and damp, fullness in the belly, a swollen and pent body, flesh that puffs, obstruction and counterflow, cold reversal, and cramping. Damp and cold share one virtue; yellow-black haze darkens and flows at the crossing of qi, answering above to the Zhen star and the Chen star. Its government is austere; its command is silent; its grains are millet-yellow and dark. Hence yin congeals above; cold gathers below. When cold water dominates fire, there is hail. Sunlight does not govern; the killing qi then moves. Hence what has surplus should be high; what falls short should be low. What has surplus should be late; what falls short should be early. This is the advantage of earth, the transformation of qi; the people’s qi follows it as well. Intervening grains are named from the greater. In the first qi, Earth’s qi moves. Cold then leaves; spring qi is correct; wind then comes. Birth is spread; the ten thousand things flourish; the people’s qi is open and at ease. Wind and damp press each other; rain then comes late. The people fall ill of blood overflowing, sinews and networks cramped and hard, joints that will not move freely, a heavy body, and wasted sinews. In the second qi, the great fire is correct; things receive transformation; the people are in accord. Illness: warmth-epidemic moving in full, far and near alike. Damp and steam press each other; rain then falls in its hour. In the third qi, Heaven’s government is spread. Damp qi descends; Earth’s qi mounts; rain then falls in its hour; cold then follows it. Those who meet cold and damp: the people fall ill of a heavy body, puffed flesh, fullness in chest and belly. In the fourth qi, the fire that is held in awe presides. Steaming damp transforms; Earth’s qi mounts; Heaven’s qi is blocked and cut off. Cold wind at dawn and dusk; steam and heat press each other; grasses and trees hold a standing smoke. When damp transformation does not flow, white dew is laid out in yin, and the command of autumn is completed. The people fall ill of heat in the skin’s grain, blood overflowing of a sudden, intermittent heat, fullness and heat in heart and belly, a raised swelling of the abdomen; in the extreme, puffed flesh. In the fifth qi, the bleak command has already moved. Cold dew falls; frost then comes early; grasses and trees yellow and drop. Cold qi reaches the body; the cultivated person keeps close and tight. The people fall ill in the skin and its grain. In the last qi, cold is raised in full; damp transforms in full; frost then gathers; yin then congeals; water is hard ice; sunlight does not govern. Those who meet cold fall ill of joints locked shut and pain in the low back and the rump. Cold and damp push at the crossing of qi and become illness. You must break the pent qi and take the source of transformation; add to the year’s qi; do not let what does not belong dominate. Eat the year’s grain to keep the true intact; eat the intervening grain to guard the jing. Hence the year is fittingly met with bitter, to dry and to warm. In the extreme, vent it and drain it. If you do not vent and do not drain, damp qi overflows outward: the flesh breaks, the skin splits, and water and blood run together. You must aid the yang fire, that it may fend off the extreme cold. Judge the amount by whether the qi is the same or different. Where it is the same as cold, transform by heat; where it is the same as damp, transform by dryness. For what differs, use less; for what is the same, use more. When you use cool, stay far from cool; when you use cold, stay far from cold; when you use warm, stay far from warm; when you use heat, stay far from heat. Food follows the same rule. Where there is a borrowed appearance, reverse it. This is the Dao. To go against this is illness. The Emperor said: Good. And the government of Shaoyin? Qi Bo said: These are the years of Zi and Wu. Shaoyin, Greater Jiao, Yangming. Ren-Zi, Ren-Wu. Their movement is a drumming wind; their transformation, a calling and a stirring that splits what was closed; their change, shaking, tearing, breaking, uprooting; their illness, fullness in the flanks. Greater Jiao, Lesser Zhi, Greater Gong, Lesser Shang, Greater Yu. Shaoyin, Greater Zhi, Yangming. Wu-Zi is a Heaven Concord; Wu-Wu is a Great Unity Heaven Concord. Their movement is blazing heat; their transformation, a shining warmth and steaming oppression; their change, fierce blaze and a boiling up; their illness, heat above and blood overflowing. Greater Zhi, Lesser Gong, Greater Shang, Lesser Yu, Lesser Jiao. Shaoyin, Greater Gong, Yangming. Jia-Zi, Jia-Wu. Their movement is yin rain; their transformation, soft moisture and rain in its hour; their change, startling thunder and sudden rushing rain; their illness, fullness in the center and a heavy body. Greater Gong, Lesser Shang, Greater Yu, Greater Jiao, Lesser Zhi. Shaoyin, Greater Shang, Yangming. Geng-Zi, Geng-Wu, according with correct Shang. Their movement is cool and hard; their transformation, fog and dew, bleak and wasted; their change, austere killing and a withering to nothing; their illness, clear cold below. Greater Shang, Lesser Yu, Lesser Jiao, Greater Zhi, Lesser Gong. Shaoyin, Greater Yu, Yangming. Bing-Zi is a Year Assembly; Bing-Wu. Their movement is cold; their transformation, congealing bleakness and a piercing chill; their change, ice, snow, frost, and hail; their illness, cold below. Greater Yu, Greater Jiao, Lesser Zhi, Greater Gong, Lesser Shang In all such years when Shaoyin governs Heaven, the transforming qi runs ahead of Heaven. Earth’s qi is austere; Heaven’s qi is bright. Cold meets summer heat; heat is added to dryness. Clouds race toward the rain-store; damp transformation then moves; the rains of the season then fall. Metal and fire share one virtue, answering above to Yinghuo and Taibai. Its government is bright; its command is cutting; its grains are cinnabar and white. Water and fire, cold and heat, hold at the crossing of qi and are the beginning of illness. Heat-illness is born above; clear-illness is born below; cold and heat encroach and contend in the middle. The people fall ill of cough and panting, blood overflowing and blood leaking, a running nose and sneezing, red eyes and sores at the canthus; cold reversal enters the stomach; pain in the heart, pain in the low back, a great belly; the throat dry, swelling above. In the first qi, Earth’s qi moves. Dryness is about to leave; cold then begins. The hidden go back into hiding; water then ices; frost falls again; wind then arrives. Yang qi is pent; the people keep close and tight against the season; joints are locked shut, the low back and rump ache. Blazing heat is about to rise; sores within and without. In the second qi, yang qi is spread; wind then moves; spring qi is thereby correct; the ten thousand things answer by flourishing. Cold qi arrives in its hours; the people are in accord. Illness: a dribbling ache, eyes that dim and eyes that are red; qi pent above, and heat. In the third qi, Heaven’s government is spread. The great fire moves; the many kinds flourish and are fresh. Cold qi arrives in its hours. The people fall ill of qi reversal and pain in the heart; cold and heat take turns; cough, panting, red eyes. In the fourth qi, steaming summer heat arrives; great rains move in their hours; cold and heat arrive by turns. The people fall ill of cold and heat, a dry throat, yellow-damp, a running nose and nosebleed, fluids breaking out. In the fifth qi, the fire that is held in awe presides. Summer heat arrives against the season; yang then transforms; the ten thousand things are then born, then grow and flourish. The people are well. Their illness is warmth. In the last qi, the command of dryness moves. Leftover fire is barred within: swelling above, cough and panting, and in the extreme blood overflowing. Cold qi is raised again and again; then mist and fog veil. Illness is born in the skin’s grain, lodges inward in the flanks, and joins below to the lesser abdomen, making cold in the center — Earth is about to change. You must restrain the year’s movement, nourish what the year dominates, break what is pent and about to break out, and first take the source of transformation, so that a violent excess does not give birth to illness. Eat the year’s grain to keep the true qi intact; eat the intervening grain to keep the hollow stray away. The year is fittingly met with salty, to soften, and thereby attune what is above; in the extreme, vent it with bitter. Gather it with sour, and thereby settle what is below; in the extreme, drain it with bitter. Match whether the qi is the same or different, and measure the amount. Where it is the same as Heaven’s qi, transform by cold and clear; where it is the same as Earth’s qi, transform by warm and heat. When you use heat, stay far from heat; when you use cool, stay far from cool; when you use warm, stay far from warm; when you use cold, stay far from cold. Food follows the same rule. Where there is a borrowed appearance, reverse. This is the Dao. To go against this, illness arises. The Emperor said: Good. And the government of Jueyin? Qi Bo said: These are the years of Si and Hai. Jueyin, Lesser Jiao, Shaoyang. Clear and heat, domination and recovery, are the same; they accord with correct Jiao. Ding-Si is a Heaven Concord; Ding-Hai is a Heaven Concord. Their movement is wind, clear, and heat. Lesser Jiao, Greater Zhi, Lesser Gong, Greater Shang, Lesser Yu. Jueyin, Lesser Zhi, Shaoyang. Cold and rain, domination and recovery, are the same. Gui-Si, Gui-Hai. Their movement is heat, cold, and rain. Lesser Zhi, Greater Gong, Lesser Shang, Greater Yu, Greater Jiao. Jueyin, Lesser Gong, Shaoyang. Wind and clear, domination and recovery, are the same; they accord with correct Jiao. Ji-Si, Ji-Hai. Their movement is rain, wind, and clear. Lesser Gong, Greater Shang, Lesser Yu, Lesser Jiao, Greater Zhi. Jueyin, Lesser Shang, Shaoyang. Cold and heat, domination and recovery, are the same; they accord with correct Jiao. Yi-Si, Yi-Hai. Their movement is cool, heat, and cold. Lesser Shang, Greater Yu, Greater Jiao, Lesser Zhi, Greater Gong. Jueyin, Lesser Yu, Shaoyang. Rain and wind, domination and recovery, are the same. Xin-Si, Xin-Hai. Their movement is cold, rain, and wind. Lesser Yu, Lesser Jiao, Greater Zhi, Lesser Gong, Greater Shang. In all such years when Jueyin governs Heaven, the transforming qi runs behind Heaven. In all the years that accord with the correct, the transforming qi runs with Heaven. Heaven’s qi is disturbed; Earth’s qi is correct. Wind is born high and far; blazing heat follows it. Clouds tend toward the rain-store; damp transformation then moves. Wind and fire share one virtue, answering above to the Year Star and Yinghuo. Its government is a stirring; its command is swift. Its grains are green and cinnabar. Intervening grains named from the greater: what it consumes, the patterned-horn kinds and the feathered kinds. Wind, dryness, fire, and heat — domination and recovery take turns. The hidden insects come into view; flowing water does not freeze. Heat-illness moves below; wind-illness moves above; wind and dryness, domination and recovery, take shape in the middle. In the first qi, cold begins to be austere; the killing qi has just arrived. The people fall ill of cold below on the right. In the second qi, cold does not leave. Flowering snow, water ice; the killing qi lays out its transformation; frost then falls; the named grasses scorch at the top; cold rain arrives again and again; yang transforms again. The people fall ill of heat in the center. In the third qi, Heaven’s government is spread. Wind then rises in its hours. The people fall ill of tears coming forth, a ringing in the ears, trembling and dizziness. In the fourth qi, steaming summer heat — damp and heat press each other and contend above on the left. The people fall ill of yellow-damp and of puffed flesh. In the fifth qi, dryness and damp dominate by turns. Heavy yin is then spread; cold qi reaches the body; wind and rain then move. In the last qi, the fire that is held in awe holds the command. Yang then transforms in full; the hidden insects come out into view; flowing water does not freeze; Earth’s qi breaks forth in full; grasses then grow; people are then at ease. Their illness is warmth-epidemic. You must break the pent qi, nourish the source of transformation, aid the year’s movement, and not let what does not belong dominate. The year is fittingly met with pungent to attune above, with salty to attune below. The qi of the fire that is held in awe — do not offend it rashly. When you use warm, stay far from warm; when you use heat, stay far from heat; when you use cool, stay far from cool; when you use cold, stay far from cold. Food follows the same rule. Where there is a borrowed appearance, go against the ordinary. This is the Dao. To go against this is illness. The Emperor said: Good. What you have said may be called complete. Yet how does one make the correspondence clear? Qi Bo said: How bright a question. As for the six qi: they move in a sequence, they halt at a position. Hence one always looks at them at dawn on the first day of the first month, observes the position, and so knows where they are. When the movement has surplus, it arrives early; when the movement falls short, it arrives late. This is Heaven’s Dao, the constant of qi. When the movement is neither surplus nor shortfall, this is called a correct year — it arrives in its proper time. The Emperor said: The qi of domination and recovery is always there. Calamity arrives in its hours and seasons — how is that? Qi Bo said: What is not a transformation of qi — that is called calamity. The Emperor said: The numbers of Heaven and Earth — their beginning and end? Qi Bo said: How complete a question. This is the bright Dao. The beginning of number rises above and ends below. Before the midpoint of the year, Heaven’s qi governs it; after the midpoint of the year, Earth’s qi governs it; where above and below interweave, the crossing of qi governs it. The year’s record is then complete. Hence it is said: when the positions are clear, the months of qi can be known. This is what is meant by qi. The Emperor said: I take charge of these matters and act by the pattern — yet it does not match the numbers. Why? Qi Bo said: The use of qi has more and less; the soaking of transformation has fullness and decline. Fullness and decline, more and less — they share the same transformation. The Emperor said: I wish to hear how shared transformation is. Qi Bo said: Wind and warmth share the transformation of spring. Heat, a dim blaze, and fire share the transformation of summer. Domination and recovery share one another. Dryness, clear, smoke, and dew share the transformation of autumn. Clouds, rain, dim dusk, and haze share the transformation of late summer. Cold qi, frost, snow, and ice share the transformation of winter. This is the transformation of Heaven and Earth, the five movements and the six qi — the constant of how they take turns in use, in fullness and decline. The Emperor said: When a movement of the five runs with Heaven’s transformation, it is named Heaven Concord — this I already know. I wish to hear of those that run with Earth’s transformation. What is meant? Qi Bo said: Excess that runs with Heaven’s transformation: three. Shortfall that runs with Heaven’s transformation: also three. Excess that runs with Earth’s transformation: three. Shortfall that runs with Earth’s transformation: also three. In all, twenty-four years. The Emperor said: I wish to hear what is meant. Qi Bo said: Jia-Chen, Jia-Xu, Greater Gong, with Taiyin added below. Ren-Yin, Ren-Shen, Greater Jiao, with Jueyin added below. Geng-Zi, Geng-Wu, Greater Shang, with Yangming added below. Such are three. Gui-Si, Gui-Hai, Lesser Zhi, with Shaoyang added below. Xin-Chou, Xin-Wei, Lesser Yu, with Taiyang added below. Gui-Mao, Gui-You, Lesser Zhi, with Shaoyin added below. Such are three. Wu-Zi, Wu-Wu, Greater Zhi, with Shaoyin presiding above. Wu-Yin, Wu-Shen, Greater Zhi, with Shaoyang presiding above. Bing-Chen, Bing-Xu, Greater Yu, with Taiyang presiding above. Such are three. Ding-Si, Ding-Hai, Lesser Jiao, with Jueyin presiding above. Yi-Mao, Yi-You, Lesser Shang, with Yangming presiding above. Ji-Chou, Ji-Wei, Lesser Gong, with Taiyin presiding above. Such are three. Apart from these twenty-four years, there is neither adding below nor presiding above. The Emperor said: What is meant by adding? Qi Bo said: Excess that is added is the same as Heaven Concord. Shortfall that is added is the same as Year Assembly. The Emperor said: What is meant by presiding? Qi Bo said: Excess and shortfall are both called Heaven Concord. Yet the changed movement has more and less; the shape of illness has the slight and the extreme; life and death have the early and the late. That is all. The Emperor said: You have spoken of using cold and staying far from cold, using heat and staying far from heat. I do not yet know how this is so. I wish to hear what is meant by staying far. Qi Bo said: Do not offend heat with heat; do not offend cold with cold. Those who follow are in accord; those who go against fall ill. One cannot but hold them in awe and stay far from them. This is what is meant by the six positions as they rise with the time. The Emperor said: And warm and cool? Qi Bo said: When the governing qi is heat, use heat and do not offend. When the governing qi is cold, use cold and do not offend. When the governing qi is cool, use cool and do not offend. When the governing qi is warm, use warm and do not offend. When an intervening qi is the same as its host, do not offend; when it differs from its host, offend it only a little. These are called the four things to hold in awe. You must watch them with care. The Emperor said: Good. And those who do offend — how is it? Qi Bo said: When Heaven’s qi goes against the season, you may lean on the season. When it already dominates its host, you may offend — take evenness as the mark, and do not pass it. This is said of stray qi that dominates against itself. Hence it is said: do not lose Heaven’s trust; do not go against what the qi finds fitting; do not give wings to what already dominates; do not aid the recovery. This is called the highest ordering. The Emperor said: Good. The five movements of qi as they run and govern the year — have they constant numbers? Qi Bo said: Let me set them in order. In the years Jia-Zi and Jia-Wu: above, Shaoyin fire; in the middle, Greater Gong, the earth movement; below, Yangming metal. Heat transforms as two, rain as five, dryness as four — these are called the days of correct transformation. The transformation: above, salty and cold; in the middle, bitter and hot; below, sour and hot — these are called what is fitting in medicines and foods. In the years Yi-Chou and Yi-Wei: above, Taiyin earth; in the middle, Lesser Shang, the metal movement; below, Taiyang water. Heat-transformation and cold-transformation, domination and recovery, are the same — these are called the days of stray-qi transformation. Calamity in the seventh palace. Damp transforms as five, clear as four, cold as six — these are called the days of correct transformation. The transformation: above, bitter and hot; in the middle, sour and even; below, sweet and hot — these are called what is fitting in medicines and foods. In the years Bing-Yin and Bing-Shen: above, Shaoyang ministerial fire; in the middle, Greater Yu, the water movement; below, Jueyin wood. Fire transforms as two, cold as six, wind as three — these are called the days of correct transformation. The transformation: above, salty and cold; in the middle, salty and warm; below, pungent and warm — these are called what is fitting in medicines and foods. In the years Ding-Mao and Ding-You: above, Yangming metal; in the middle, Lesser Jiao, the wood movement; below, Shaoyin fire. Clear-transformation and heat-transformation, domination and recovery, are the same — these are called the days of stray-qi transformation. Calamity in the third palace. Dryness transforms as nine, wind as three, heat as seven — these are called the days of correct transformation. The transformation: above, bitter and slightly warm; in the middle, pungent and even; below, salty and cold — these are called what is fitting in medicines and foods. In the years Wu-Chen and Wu-Xu: above, Taiyang water; in the middle, Greater Zhi, the fire movement; below, Taiyin earth. Cold transforms as six, heat as seven, damp as five — these are called the days of correct transformation. The transformation: above, bitter and warm; in the middle, sweet and even; below, sweet and warm — these are called what is fitting in medicines and foods. In the years Ji-Si and Ji-Hai: above, Jueyin wood; in the middle, Lesser Gong, the earth movement; below, Shaoyang ministerial fire. Wind-transformation and clear-transformation, domination and recovery, are the same — these are called the days of stray-qi transformation. Calamity in the fifth palace. Wind transforms as three, damp as five, fire as seven — these are called the days of correct transformation. The transformation: above, pungent and cool; in the middle, sweet and even; below, salty and cold — these are called what is fitting in medicines and foods. In the years Geng-Wu and Geng-Zi: above, Shaoyin fire; in the middle, Greater Shang, the metal movement; below, Yangming metal. Heat transforms as seven, clear as nine, dryness as nine — these are called the days of correct transformation. The transformation: above, salty and cold; in the middle, pungent and warm; below, sour and warm — these are called what is fitting in medicines and foods. In the years Xin-Wei and Xin-Chou: above, Taiyin earth; in the middle, Lesser Yu, the water movement; below, Taiyang water. Rain-transformation and wind-transformation, domination and recovery, are the same — these are called the days of stray-qi transformation. Calamity in the first palace. Rain transforms as five, cold as one — these are called the days of correct transformation. The transformation: above, bitter and hot; in the middle, bitter and even; below, bitter and hot — these are called what is fitting in medicines and foods. In the years Ren-Shen and Ren-Yin: above, Shaoyang ministerial fire; in the middle, Greater Jiao, the wood movement; below, Jueyin wood. Fire transforms as two, wind as eight — these are called the days of correct transformation. The transformation: above, salty and cold; in the middle, sour and even; below, pungent and cool — these are called what is fitting in medicines and foods. In the years Gui-You and Gui-Mao: above, Yangming metal; in the middle, Lesser Zhi, the fire movement; below, Shaoyin fire. Cold-transformation and rain-transformation, domination and recovery, are the same — these are called the days of stray-qi transformation. Calamity in the ninth palace. Dryness transforms as nine, heat as two — these are called the days of correct transformation. The transformation: above, bitter and slightly warm; in the middle, salty and warm; below, salty and cold — these are called what is fitting in medicines and foods. In the years Jia-Xu and Jia-Chen: above, Taiyang water; in the middle, Greater Gong, the earth movement; below, Taiyin earth. Cold transforms as six, damp as five — days of correct transformation. The transformation: above, bitter and hot; in the middle, bitter and warm; below, bitter and warm — what is fitting in medicines and foods. In the years Yi-Hai and Yi-Si: above, Jueyin wood; in the middle, Lesser Shang, the metal movement; below, Shaoyang ministerial fire. Heat-transformation and cold-transformation, domination and recovery, are the same — days of stray-qi transformation. Calamity in the seventh palace. Wind transforms as eight, clear as four, fire as two — the measure of correct transformation. The transformation: above, pungent and cool; in the middle, sour and even; below, salty and cold — what is fitting in medicines and foods. In the years Bing-Zi and Bing-Wu: above, Shaoyin fire; in the middle, Greater Yu, the water movement; below, Yangming metal. Heat transforms as two, cold as six, clear as four — the measure of correct transformation. The transformation: above, salty and cold; in the middle, salty and hot; below, sour and warm — what is fitting in medicines and foods. In the years Ding-Chou and Ding-Wei: above, Taiyin earth; in the middle, Lesser Jiao, the wood movement; below, Taiyang water. Clear-transformation and heat-transformation, domination and recovery, are the same — the measure of stray-qi transformation. Calamity in the third palace. Rain transforms as five, wind as three, cold as one — the measure of correct transformation. The transformation: above, bitter and warm; in the middle, pungent and warm; below, sweet and hot — what is fitting in medicines and foods. In the years Wu-Yin and Wu-Shen: above, Shaoyang ministerial fire; in the middle, Greater Zhi, the fire movement; below, Jueyin wood. Fire transforms as seven, wind as three — the measure of correct transformation. The transformation: above, salty and cold; in the middle, sweet and even; below, pungent and cool — what is fitting in medicines and foods. In the years Ji-Mao and Ji-You: above, Yangming metal; in the middle, Lesser Gong, the earth movement; below, Shaoyin fire. Wind-transformation and clear-transformation, domination and recovery, are the same — the measure of stray-qi transformation. Calamity in the fifth palace. Clear transforms as nine, rain as five, heat as seven — the measure of correct transformation. The transformation: above, bitter and slightly warm; in the middle, sweet and even; below, salty and cold — what is fitting in medicines and foods. In the years Geng-Chen and Geng-Xu: above, Taiyang water; in the middle, Greater Shang, the metal movement; below, Taiyin earth. Cold transforms as one, clear as nine, rain as five — the measure of correct transformation. The transformation: above, bitter and hot; in the middle, pungent and warm; below, sweet and hot — what is fitting in medicines and foods. In the years Xin-Si and Xin-Hai: above, Jueyin wood; in the middle, Lesser Yu, the water movement; below, Shaoyang ministerial fire. Rain-transformation and wind-transformation, domination and recovery, are the same — the measure of stray-qi transformation. Calamity in the first palace. Wind transforms as three, cold as one, fire as seven — the measure of correct transformation. The transformation: above, pungent and cool; in the middle, bitter and even; below, salty and cold — what is fitting in medicines and foods. In the years Ren-Wu and Ren-Zi: above, Shaoyin fire; in the middle, Greater Jiao, the wood movement; below, Yangming metal. Heat transforms as two, wind as eight, clear as four — the measure of correct transformation. The transformation: above, salty and cold; in the middle, sour and cool; below, sour and warm — what is fitting in medicines and foods. In the years Gui-Wei and Gui-Chou: above, Taiyin earth; in the middle, Lesser Zhi, the fire movement; below, Taiyang water. Cold-transformation and rain-transformation, domination and recovery, are the same — the measure of stray-qi transformation. Calamity in the ninth palace. Rain transforms as five, fire as two, cold as one — the measure of correct transformation. The transformation: above, bitter and warm; in the middle, salty and warm; below, sweet and hot — what is fitting in medicines and foods. In the years Jia-Shen and Jia-Yin: above, Shaoyang ministerial fire; in the middle, Greater Gong, the earth movement; below, Jueyin wood. Fire transforms as two, rain as five, wind as eight — the measure of correct transformation. The transformation: above, salty and cold; in the middle, salty and even; below, pungent and cool — what is fitting in medicines and foods. In the years Yi-You and Yi-Mao: above, Yangming metal; in the middle, Lesser Shang, the metal movement; below, Shaoyin fire. Heat-transformation and cold-transformation, domination and recovery, are the same — the measure of stray-qi transformation. Calamity in the seventh palace. Dryness transforms as four, clear as four, heat as two — the measure of correct transformation. The transformation: above, bitter and slightly warm; in the middle, bitter and even; below, salty and cold — what is fitting in medicines and foods. In the years Bing-Xu and Bing-Chen: above, Taiyang water; in the middle, Greater Yu, the water movement; below, Taiyin earth. Cold transforms as six, rain as five — the measure of correct transformation. The transformation: above, bitter and hot; in the middle, salty and warm; below, sweet and hot — what is fitting in medicines and foods. In the years Ding-Hai and Ding-Si: above, Jueyin wood; in the middle, Lesser Jiao, the wood movement; below, Shaoyang ministerial fire. Clear-transformation and heat-transformation, domination and recovery, are the same — the measure of stray-qi transformation. Calamity in the third palace. Wind transforms as three, fire as seven — the measure of correct transformation. The transformation: above, pungent and cool; in the middle, pungent and even; below, salty and cold — what is fitting in medicines and foods. In the years Wu-Zi and Wu-Wu: above, Shaoyin fire; in the middle, Greater Zhi, the fire movement; below, Yangming metal. Heat transforms as seven, clear as nine — the measure of correct transformation. The transformation: above, salty and cold; in the middle, sweet and cold; below, sour and warm — what is fitting in medicines and foods. In the years Ji-Chou and Ji-Wei: above, Taiyin earth; in the middle, Lesser Gong, the earth movement; below, Taiyang water. Wind-transformation and clear-transformation, domination and recovery, are the same — the measure of stray-qi transformation. Calamity in the fifth palace. Rain transforms as five, cold as one — the measure of correct transformation. The transformation: above, bitter and hot; in the middle, sweet and even; below, sweet and hot — what is fitting in medicines and foods. In the years Geng-Yin and Geng-Shen: above, Shaoyang ministerial fire; in the middle, Greater Shang, the metal movement; below, Jueyin wood. Fire transforms as seven, clear as nine, wind as three — the measure of correct transformation. The transformation: above, salty and cold; in the middle, pungent and warm; below, pungent and cool — what is fitting in medicines and foods. In the years Xin-Mao and Xin-You: above, Yangming metal; in the middle, Lesser Yu, the water movement; below, Shaoyin fire. Rain-transformation and wind-transformation, domination and recovery, are the same — the measure of stray-qi transformation. Calamity in the first palace. Clear transforms as nine, cold as one, heat as seven — the measure of correct transformation. The transformation: above, bitter and slightly warm; in the middle, bitter and even; below, salty and cold — what is fitting in medicines and foods. In the years Ren-Chen and Ren-Xu: above, Taiyang water; in the middle, Greater Jiao, the wood movement; below, Taiyin earth. Cold transforms as six, wind as eight, rain as five — the measure of correct transformation. The transformation: above, bitter and warm; in the middle, sour and even; below, sweet and warm — what is fitting in medicines and foods. Gui-Si, Gui-Hai: above, Jueyin wood; in the middle, Lesser Zhi, the fire movement; below, Shaoyang ministerial fire. Cold-transformation and rain-transformation, domination and recovery, are the same — the measure of stray-qi transformation. Calamity in the ninth palace. Wind transforms as eight, fire as two — the measure of correct transformation. The transformation: above, pungent and cool; in the middle, salty and even; below, salty and cold — what is fitting in medicines and foods. In all these fixed records of the years, domination and recovery, the correct transformations, all have constant numbers. They cannot but be watched. Hence those who know the essential finish it in one saying; those who do not know the essential scatter without end. This is what is meant. The Emperor said: Good. Does the qi of the five movements also have years of recovery? Qi Bo said: When the pent is at its extreme, it then breaks out. It waits for the hour, and then it acts. The Emperor said: May I ask what is meant? Qi Bo said: The qi of the five constants, in excess and in shortfall — their breaking-out differs. The Emperor said: I wish to hear it through to the end. Qi Bo said: Excess is violent; shortfall is slow. The violent makes illness extreme; the slow makes illness hold. The Emperor said: Excess and shortfall — what of their numbers? Qi Bo said: Excess takes the number of completion; shortfall takes the number of birth. Earth always uses the number of birth. The Emperor said: And their breaking-out — how is it? Qi Bo said: When earth, pent, breaks out: cliffs and valleys are shaken; thunder rumbles at the crossing of qi; haze darkens yellow and black, and turns to a white vapor. Sudden gusts high and deep; stones are struck and fly in the empty air; flood-water then follows; the streams spread and wander; the fields are grazed, the earth like horses. Transforming qi is then spread; it is given to rains in their hour — beginning to be born, beginning to grow, beginning to transform, beginning to complete. Hence the people fall ill of swelling in heart and belly, a sounding intestine and many stools; in the extreme, pain in the heart and loose leaking in the flanks, vomiting, sudden turmoil, fluids breaking out and pouring downward, puffed flesh and a heavy body. Clouds run toward the rain-store; colored light gathers around the morning sun; mountains and marshes are dim with haze. When it then breaks out, it is by the fourth qi. Clouds lie across Heaven and the mountains, floating, born and dying — the first sign of the pent. When metal, pent, breaks out: Heaven is clean, Earth is bright; the wind is clear, the qi cutting. A great coolness is then raised; grasses and trees hold a floating smoke; dry qi moves; mist and fog rise again and again; the killing qi arrives; grasses and trees are green-dry; metal then has a sound. Hence the people fall ill of cough against the breath, fullness in the heart and flanks that pulls to the lesser abdomen, given to sudden pain, unable to turn from side to side; the throat dry, the face the color of dust, the look gone wrong. Mountains and marshes are scorched and withered; the earth congeals a frosty brine. When the pent then breaks out, it is the fifth qi. At night white dew falls; the woods and thickets have a bleak sound — the sign of the pent. When water, pent, breaks out: yang qi then yields; yin qi is raised of a sudden; great cold then arrives. Streams and marshes freeze hard; cold vapor knots as frost and snow; in the extreme, yellow-black dimness veils and flows at the crossing of qi, and then there is a killing by frost. Water then shows its omen. Hence the people fall ill of cold lodging as pain in the heart, pain in the low back and rump, the great joints not free, bending and stretching not easy; they are given to reversal and counterflow, hard obstruction, and a full belly. Sunlight does not govern; the empty air gathers a heavy yin; white haze is dim and dark — and then it breaks out, its qi before and after the two fires. The Great Void is deep and dark; the qi is like scattered hemp, slightly seen and then hidden, a color black with a little yellow — the first sign of the pent. When wood, pent, breaks out: the Great Void is dim with haze; clouds and things are disturbed; a great wind then arrives; roofs are stripped, trees are snapped; wood has a change. Hence the people fall ill of pain in the stomach-pit, at the heart, rising to prop both flanks; the diaphragm and throat will not pass; food and drink will not go down; in the extreme, a ringing in the ears, a turning dizziness, the eyes not knowing people; they are given to sudden rigidity and falling. The Great Void is a green haze; Heaven and the mountains are one color — or the qi is turbid, yellow-black as if pent; clouds lie across and do not raise rain — and then it breaks out. Its qi has no constant hour. Long streams, grasses laid down; soft leaves show their yin side; pines moan on the high mountains; tigers cry from the cliff hollows — the first sign of the pent. When fire, pent, breaks out: the Great Void is swollen with a veil; the great brightness does not show. Blazing fire moves; great summer heat arrives. Mountains and marshes burn; timber runs with sap; broad halls send up smoke; the earth floats a frosty brine; standing water then shrinks; trailing grasses scorch yellow. Wind moves, and speech is confused; damp transformation then comes late. Hence the people fall ill of scant qi, sores and deep swellings, in the flanks, belly, chest, and back, the face, the head, and the four limbs: a leaking oppression and a raised swelling of the abdomen, sores and rashes, vomiting against the breath, spasms and pain in the bone; the joints then have a movement; pouring downward and a warm intermittent heat; sudden pain in the belly; blood overflowing and streaming; the jing fluids then few; red eyes, heat in the heart; in the extreme, dimness, oppression, and a restless vexation; they are given to sudden death. At the end of the mark there is a great warmth; sweat soaks the dark gates — then it breaks out, its qi the fourth. What has moved returns to stillness; when yang is at its extreme it turns to yin; the command of damp then transforms and completes. Flowers open, water congeals; mountains and streams hold ice and snow; a flaming yang at the noon marsh — the first sign of the pent. There is first the answer of the pent, and afterward the report. All of them watch their extreme, and then break out. Wood breaks out with no fixed hour; water follows fire. Watch the hour with care, and illness can be met as if by appointment. Miss the hour and go against the year, and the five qi do not run; birth, transformation, gathering, and storing — the government has no constant. The Emperor said: Water breaks out in hail and snow; earth breaks out in sudden rushing rain; wood breaks out in ruin and snapping; metal breaks out in clear brightness; fire breaks out in a dim blaze. What qi makes it so? Qi Bo said: Qi has more and less; the breaking-out has the slight and the extreme. The slight matches its own qi; the extreme takes what is below as well. Seek the qi below, and what is seen can be known. The Emperor said: Good. When the breaking-out of the five qi is not in its proper position — why? Qi Bo said: Call it a shift. The Emperor said: Has the shift a number? Qi Bo said: Afterward, all by thirty degrees and a remainder. The Emperor said: When qi arrives early or late — why? Qi Bo said: When the movement is in excess, it arrives early. When the movement falls short, it arrives late. This is the constant of the season. The Emperor said: And those that arrive in the proper time? Qi Bo said: Neither excess nor shortfall — then they arrive in the proper time. What is not this is a blight. The Emperor said: Good. There is qi that transforms out of season — why? Qi Bo said: Excess transforms in its own time. Shortfall returns to what already dominates it. The Emperor said: The qi of the four seasons arrives early or late, high or low, to the left or the right. How does one watch this? Qi Bo said: The running has against and with; the arriving has slow and swift. Hence excess transforms ahead of Heaven; shortfall transforms behind Heaven. The Emperor said: I wish to hear what is meant by their running. Qi Bo said: Spring qi runs west; summer qi runs north; autumn qi runs east; winter qi runs south. Hence spring qi begins below; autumn qi begins above; summer qi begins in the middle; winter qi begins at the tip. Spring qi begins on the left; autumn qi begins on the right; winter qi begins behind; summer qi begins in front. This is the constant of the four seasons’ correct transformation. Hence on the highest ground, winter qi is always present; on the lowest ground, spring qi is always present. You must watch this with care. The Emperor said: Good. The Yellow Emperor asked: The correspondence of the five movements and the six qi — seeing the correct of the six transformations, the record of the six changes — how is it? Qi Bo answered: The regular record of the six qi has transformation and has change, has domination and has recovery, has use and has illness. Their signs are not the same. What does the Emperor wish? The Emperor said: I wish to hear it all. Qi Bo said: Let me speak through to the end. When the qi arrives: Jueyin’s arrival is even and at peace. Shaoyin’s arrival is a mild warmth. Taiyin’s arrival is a hazy damp. Shaoyang’s arrival is blazing heat. Yangming’s arrival is clear and hard. Taiyang’s arrival is a cold vapor. These are the constant of seasonal transformation. Jueyin’s arrival is the store of wind, and a cracking open. Shaoyin’s arrival is the store of fire, and an easing into flourish. Taiyin’s arrival is the store of rain, and a rounded fullness. Shaoyang’s arrival is the store of heat, and a going forth. Yangming’s arrival is the store that governs killing, and a metal green. Taiyang’s arrival is the store of cold, and a returning into hiding. These are the constant of directed transformation. Jueyin’s arrival is birth, and a shaking by wind. Shaoyin’s arrival is flourish, and form coming into view. Taiyin’s arrival is transformation, and clouds and rain. Shaoyang’s arrival is growth, and a teeming freshness. Yangming’s arrival is gathering, and fog and dew. Taiyang’s arrival is storing, and a keeping close and tight. These are the constant of qi’s transformation. Jueyin’s arrival is wind being born; at the end, austerity. Shaoyin’s arrival is heat being born; in the middle, cold. Taiyin’s arrival is damp being born; at the end, pouring rain. Shaoyang’s arrival is fire being born; at the end, a steaming damp. Yangming’s arrival is dryness being born; at the end, cool. Taiyang’s arrival is cold being born; in the middle, warmth. These are the constant of virtue’s transformation. Jueyin’s arrival is the furred kinds transforming. Shaoyin’s arrival is the feathered kinds transforming. Taiyin’s arrival is the naked kinds transforming. Shaoyang’s arrival, the feathered kinds transforming. Yangming’s arrival is the shelled kinds transforming. Taiyang’s arrival is the scaled kinds transforming. These are the constant of virtue’s transformation. Jueyin’s arrival is a transformation of birth. Shaoyin’s arrival is a transformation of flourish. Taiyin’s arrival is a transformation of moistening. Shaoyang’s arrival is a transformation of lushness. Yangming’s arrival is a transformation of hardening. Taiyang’s arrival is a transformation of storing. These are the constant of how government is spread. Jueyin’s arrival is a raging gust and a great coolness. Shaoyin’s arrival is a great warmth and cold. Taiyin’s arrival is thunder, a sudden pouring, and a violent wind. Shaoyang’s arrival is a whirling wind, a burning, and a congealing frost. Yangming’s arrival is a scattering fall and warmth. Taiyang’s arrival is cold snow, ice, hail, and white haze. These are the constant of qi’s change. Jueyin’s arrival is a stirring, and a meeting and following. Shaoyin’s arrival is a high bright flame, and a dim blaze. Taiyin’s arrival is a heavy yin, a white haze, and a dark dusk. Shaoyang’s arrival is a showing of light, red clouds, and a dim blaze. Yangming’s arrival is a smoky haze, frost, a hard cutting, and a bleak cry. Taiyang’s arrival is a rigid firmness, a hard awn, and a standing. These are the constant of how the command is carried out. Jueyin’s arrival is an urgency within. Shaoyin’s arrival is sores, rashes, and heat in the body. Taiyin’s arrival is gathered fluids and a blocked separation. Shaoyang’s arrival is sneezing and vomiting, and sores. Yangming’s arrival is a floating emptiness. Taiyang’s arrival is bending and stretching not free. These are the constant of illness. Jueyin’s arrival is a propped pain. Shaoyin’s arrival is fright, confusion, an aversion to cold, shivering, and wild speech. Taiyin’s arrival is a cramping fullness. Shaoyang’s arrival is fright, restlessness, a dim murk, and sudden illness. Yangming’s arrival is illness of the nose, the sacrum, the inner thigh, the knee, the hip, the calf, the shin, and the foot. Taiyang’s arrival is pain in the low back. These are the constant of illness. Jueyin’s arrival is a twisting contraction. Shaoyin’s arrival is grief, wandering speech, nosebleed, and a stained discharge. Taiyin’s arrival is fullness in the center, sudden turmoil, vomiting and downward leaking. Shaoyang’s arrival is a blocked throat, a ringing in the ears, and a surging vomit. Yangming’s arrival, skin cracked and lifting. Taiyang’s arrival is sweat in sleep and spasm. These are the constant of illness. Jueyin’s arrival is pain in the flanks, vomiting and leaking. Shaoyin’s arrival is talking and laughing. Taiyin’s arrival is heaviness and puffed flesh. Shaoyang’s arrival is a sudden pouring, nearby spasms, and sudden death. Yangming’s arrival is a running nose and sneezing. Taiyang’s arrival is a flowing leak or a forbidden stoppage. These are the constant of illness. All these twelve changes: virtue is answered with virtue, transformation with transformation, government with government, command with command. When qi is high, it is high; when qi is low, it is low; when qi is behind, it is behind; when qi is in front, it is in front; when qi is in the middle, it is in the middle; when qi is outward, it is outward. This is the constant of position. Hence when wind dominates there is movement; when heat dominates there is swelling; when dryness dominates there is a drying; when cold dominates there is a floating; when damp dominates there is a moist leaking — and in the extreme, water is shut and the flesh puffs. Follow where the qi is, and speak of the change from there. The Emperor said: I wish to hear of their use. Qi Bo said: The use of the six qi each returns to what it cannot dominate, and thereby transforms. Hence Taiyin’s rain-transformation is laid upon Taiyang; Taiyang’s cold-transformation is laid upon Shaoyin; Shaoyin’s heat-transformation is laid upon Yangming; Yangming’s dry-transformation is laid upon Jueyin; Jueyin’s wind-transformation is laid upon Taiyin. Each is named by where it is, so as to be sought there. The Emperor said: And when they obtain their own position? Qi Bo said: When they obtain their own position, it is the ordinary transformation. The Emperor said: I wish to hear of where they are. Qi Bo said: Name the position, and the quarter and the month can be known. The Emperor said: The qi of the six positions — their fullness and emptiness? Qi Bo said: Greater and lesser differ. The greater arrives slowly and is constant; the lesser is violent and is gone. The Emperor said: The qi of Heaven and Earth — their fullness and emptiness? Qi Bo said: When Heaven’s qi is insufficient, Earth’s qi follows it. When Earth’s qi is insufficient, Heaven’s qi goes with it. The movement sits in the middle and is always first. It hates what it cannot dominate; it returns to what is of the same accord; it follows the movement in its returning, and illness is born from that. Hence when what is above dominates, Heaven’s qi descends and goes down; when what is below dominates, Earth’s qi moves and goes up. By more and less the share of the shift is measured: the slight, a small shift; the extreme, a great shift. In the extreme the positions change at the crossing of qi; when they change, a great alteration is born and illness arises. The Great Essentials say: the extreme is recorded as five parts, the slight as seven parts — the shift can be seen. This is what is meant. The Emperor said: Good. The discourse says, do not offend heat with heat, do not offend cold with cold. I wish not to stay far from heat, not to stay far from cold — how then? Qi Bo said: How complete a question. In venting the exterior, do not stay far from heat. In attacking the interior, do not stay far from cold. The Emperor said: If one neither vents nor attacks, and yet offends cold and offends heat — how is it? Qi Bo said: Cold and heat thief within; the illness grows more extreme. The Emperor said: I wish to hear of those who have no illness. Qi Bo said: In those who have none, it is born. In those who have it, it is made more extreme. The Emperor said: And this being born — how is it? Qi Bo said: If you do not stay far from heat, heat arrives. If you do not stay far from cold, cold arrives. When cold arrives, hard obstruction and a full belly, urgent pain and downward leaking, are born. When heat arrives, heat in the body, vomiting and downward leaking, sudden turmoil, deep sores, dim pent pouring downward, nearby spasms and swelling, vomiting, a running nose and nosebleed, headache, a change in the joints, pain in the flesh, blood overflowing and blood leaking, a dribbling ache and a stoppage of urine — these are born. The Emperor said: And the ordering of it? Qi Bo said: The time must be followed. Those who have offended are ordered by what dominates them. The Yellow Emperor asked: A woman is heavy with child. If one uses what is harsh — how is it? Qi Bo said: Where there is a true cause, there is no falling — nor does the other fall. The Emperor said: I wish to hear what is meant by this cause. Qi Bo said: A great accumulation, a great gathering — these may be opposed. Weaken them past the greater half, and stop. To go beyond is death. The Emperor said: Good. When the pent is extreme — how is it ordered? Qi Bo said: When wood is pent, open it. When fire is pent, vent it. When earth is pent, take it. When metal is pent, drain it. When water is pent, check it. Then attune the qi. What has gone too far, check it by what it holds in awe. This is what is called draining. The Emperor said: And the borrowed? Qi Bo said: When there is a borrowed qi, there is then no prohibition. This is what is meant by the host qi being insufficient and the guest qi dominating. The Emperor said: How complete, the Dao of the sages — the measure of the great transformations of Heaven and Earth as they run, the record of presiding and taking the field, the government of yin and yang, the command of cold and heat. Who but you could pass through it? Let it be stored in the Orchid Chamber, and titled the Regular Record of the Six Origins. Without fasting and a watched mind, do not show it. Transmit it with care.

The line

Qi Bo said: First set the year, so as to make its qi clear. The running numbers of metal, water, wood, fire, and earth; the transformations of cold, heat, dryness, damp, wind, and fire as they preside and take the field — then Heaven’s Dao can be seen, the people’s qi can be attuned, yin and yang furl and unfurl, near at hand and without confusion. What can be numbered, let me speak through to the end.

The note

First set the year, so as to make its qi clear. The Regular Record of the Six Origins is a calendar, not a book of medicines. When the year stands, the people’s qi can be attuned.