Suwen · On Root Illness (later supplement)

The text

This chapter was already lost in Wang Bing's 762 recension. It is not his main text. What follows is a later supplement (yipian), given so the received count of eighty-one chapters is kept. The Yellow Emperor asked: Heaven's origin and the nine blockages — this I already know. I wish to hear of the crossing of qi: what is named losing the post? Qi Bo said: It means that above and below, ascent and descent, moving into the proper seat and withdrawing from the seat, each have their channel-discourses; above and below each have what will not go forward — therefore it is named losing the post. Thus when the crossing of qi loses and shifts its place, the crossing of qi then changes. The change is not the ordinary; the four lose their sequence; the ten thousand transformations are not at peace; it becomes illness among the people. The Emperor said: Ascent and descent will not go forward — I wish to hear why. When the crossing of qi has a change, how does one know it clearly? Qi Bo said: How bright a question — is the Dao then clear? A change at the crossing of qi is called the mechanism of Heaven and Earth. What would descend and cannot descend: Earth blocks and punishes it. There is also the five movements going too far, arriving ahead of Heaven: then the crossing will not go forward. What would rise and cannot rise: the middle movement presses it. What would descend and cannot descend: the middle movement presses it. Thus there is ascent that will not go forward, and descent that will not go down; there is descent that will not go down, and ascent that reaches Heaven; there is ascent and descent both that will not go forward. Make this distinction, and it is the change at the crossing of qi. The change has its difference; the ordinary of each is not the same; disaster has the slight and the extreme. The Emperor said: I wish to hear how, at the crossing of qi, meeting, domination, and pressing arise, and become illness among the people — slight or severe, how is it? Qi Bo said: Domination meets domination; pressing and hiding make it so. Therefore in years of Chen and Xu, wood qi would rise; the host meets Heaven's Pillar, which dominates and it will not go forward. Or it meets Geng-Xu, the metal movement arriving ahead of Heaven; the middle movement dominates it, and of a sudden it will not go forward. The wood movement would rise to Heaven; metal then presses it. It rises and will not go forward: then the clear is born and wind is few; the bleak kill is in spring; dew and frost fall again; grasses and trees then wilt. The people fall ill of warmth-epidemic arising early; the throat is dry; the four limbs are full; the joints all ache. Long, it transforms into pent: then a great wind pulls down, snaps, and falls, and cries in disorder. The people fall ill of sudden stroke and one-sided impediment; hands and feet have no feeling. Therefore in years of Si and Hai, sovereign fire would rise to Heaven; the host is blocked by Heaven's Canopy, which dominates and it will not go forward. Or jueyin has not moved into the proper seat, so shaoyin has not obtained the rise to Heaven; the water movement has arrived in the middle. Sovereign fire would rise, and the middle water movement presses it. It rises and will not go forward: then clear cold is raised again; cold is born at dawn and dusk. The people fall ill of hidden yang, and inward there is born restless heat; the heart-spirit startles and pounds; cold and heat take turns. After many days it becomes pent: then sudden heat arrives; a red wind, pupils filmed; it transforms into epidemic; warmth-pestilence and warmth are raised; red qi shows and transforms into fire epidemic. All are restless and dry-thirsty. When thirst is extreme, drain it and it can be stopped. Therefore in years of Zi and Wu, taiyin would rise to Heaven; the host is blocked by Heaven's Rush, which dominates and it will not go forward. Or it meets Ren-Zi, the wood movement arriving ahead of Heaven; the middle wood movement presses it. It rises to Heaven and will not go forward: then wind-dust rises on all sides; from time to time dust darkens; rain and damp do not transform. The people fall ill of wind-reversal and a tide of saliva; one-sided impediment that will not follow; distention and fullness. Long, it hides as pent: then yellow dust transforms into epidemic. The people fall ill of early death; face, limbs, and fu are yellow-damp, full and closed. The command of damp is not spread; rain-transformation is then slight. Therefore in years of Chou and Wei, shaoyang would rise to Heaven; the host is blocked by Heaven's Canopy, which dominates and it will not go forward. Or it meets taiyin not yet moved into the proper seat, so shaoyin has not risen to Heaven; the water movement has arrived. It rises to Heaven and will not go forward: then cold ice is spread against itself, piercing as in winter; water dries again, ice knots again; warmth is raised of a sudden; cold is spread in summer; cold and warmth miss their time. The people fall ill of hidden yang within; restless heat is born in the center; the heart-spirit startles in fright; cold and heat contend in turns. Long, it becomes pent: then sudden heat is born; a red wind, qi-swelling and film; it transforms into epidemic and pestilence; it transforms into hidden heat and inner restlessness; impediment, and then reversal; in the extreme, blood overflows. Therefore in years of Yin and Shen, yangming would rise to Heaven; the host is blocked by Heaven's Bloom, which dominates and it will not go forward. Or it meets Wu-Shen or Wu-Yin, the fire movement arriving ahead of Heaven. Metal would rise to Heaven; the fire movement presses it. It rises and will not go forward. Then the rains of the season do not fall; west wind is raised again and again; brine and dryness are born. The people fall ill of heat above, panting and cough, blood overflowing. Long, it transforms into pent: then white dust films as fog; the clear is born and there is killing qi. The people fall ill of fullness in the flanks, sorrow, cold in the nose and sneezing, a dry throat, cracked hands and dry skin. Therefore in years of Mao and You, taiyang would rise to Heaven; the host is blocked by Heaven's Rue, which dominates and it will not go forward. Or it meets yangming not yet moved into the proper seat, so taiyang has not risen to Heaven; the soil movement has arrived. Water would rise to Heaven; the soil movement presses it. It rises and will not go forward: then damp and heat steam; cold is born in both intervals. The people fall ill of pouring downward; food does not reach transformation. Long, it becomes pent: cold comes as a guest upon heat; hail arrives of a sudden. The people fall ill of reversal going against and retching; heat is born within; qi is impeded without; the feet and shins ache; instead the heart pounds; pent heat; sudden restlessness, and then reversal again. The Yellow Emperor said: Ascent that will not go forward — I have known its aim in full. I wish to hear of descent that will not go down. Can this be made clear? Qi Bo said: How complete a question. This is called the fine aim of Heaven and Earth; I can set this Dao forth in full. What is called: once ascent is finished, there must be descent. After three years of reaching Heaven, the next year it must descend; descending, it enters the earth, and only then becomes the left interval. Such going and coming of ascent and descent is named the six records. Therefore in years of Chou and Wei, jueyin would descend to earth; the host is blocked by Earth's Crystal, which dominates and it will not go forward. Or it meets shaoyin not yet withdrawn, so jueyin has not descended. The metal movement has arrived in the middle; the metal movement receives it. It descends and has not gone down; pressed, it changes into pent. Wood would descend; the metal movement receives it. It descends and will not go down: a dark-green dust is seen far off; white qi receives it; wind raises a darkening dust; the clear and the dry walk the kill; frost and dew fall again; the bleak kill spreads its command. Long, it does not descend; pressed, it transforms into pent: then wind and dryness hide each other; it is warm and instead is clear; grasses and trees begin to stir; killing frost then falls; the hidden insects are not yet seen — they fear the clear will injure the zang. Therefore in years of Yin and Shen, shaoyin would descend to earth; the host is blocked by Earth's Dark, which dominates and it will not enter. Or it meets Bing-Shen or Bing-Yin, the water movement going too far, arriving ahead of Heaven. Sovereign fire would descend; the water movement receives it. It descends and will not go down: vermilion clouds have just been seen, and black qi is born against them; warmth eases as if opening, yet cold often spreads snow; the piercing chill is raised again; Heaven's clouds are bleak and wretched. Long, it does not descend; hidden, it transforms into pent. Cold dominates, then heat returns; a red wind transforms into epidemic. The people fall ill of a red face, a restless heart, headache, and spinning eyes. Red qi shows, and warmth-illness is about to arise. Therefore in years of Mao and You, taiyin would descend to earth; the host is blocked by Earth's Green, which dominates and it will not enter. Or shaoyang has not withdrawn, so taiyin has not obtained descent. Or the wood movement has arrived; the wood movement receives it. It descends and will not go down: yellow clouds are seen and a green haze shows; pent steaming is raised and there is a great wind; fog films and dust dominates; snapping and falling then arise. Long, it does not descend; hidden, it transforms into pent. Heaven's dust is a yellow qi; Earth spreads a steaming damp. The people fall ill of four limbs that will not lift, dim spinning, aching joints, a full belly that fills the chest. Therefore in years of Chen and Xu, shaoyang would descend to earth; the host is blocked by Earth's Dark, which dominates and it will not enter. Or it meets the water movement going too far, arriving ahead of Heaven; the water movement receives it. It descends and will not go down: vermilion clouds have just been seen, and black qi is born against them; warmth would be born, and cold qi arrives of a sudden; in the extreme, hail. Long, it does not descend; hidden, it transforms into pent. Ice-qi turns to heat again; a red wind transforms into epidemic. The people fall ill of a red face, a restless heart, headache, and spinning eyes. Red qi shows, and heat-illness is about to arise. Therefore in years of Si and Hai, yangming would descend to earth; the host is blocked by Earth's Vermilion, which uses and it will not enter. Or it meets taiyang not yet withdrawn, so yangming has not obtained descent. The fire movement has arrived; the fire movement receives it and it will not go down. Then Heaven is clear and austere; red qi then shows; warmth and heat are raised against themselves. The people are all weary and confused; they cannot rest at night; the throat is dry and draws one to drink; pent heat and inner restlessness. Heaven is clear at dawn and dusk; warmth returns and is raised again. Long, it does not descend; hidden, it transforms into pent. Heaven is clear and thinly cold; far off a white qi is born. The people fall ill of shaking and spinning; hands and feet are rigid and without feeling; both flanks ache; the eyes are dim as if filmed. Therefore in years of Zi and Wu, taiyang would descend to earth; the host is blocked by Earth's Mound, which dominates it. It descends and will not enter. Or it meets the soil movement going too far, arriving ahead of Heaven; the soil movement receives it. It descends and will not enter: Heaven shows a black qi, dark and wretched; yellow dust has just been laid, and damp is spread; cold transforms and issues its command; steaming damp issues its command again. Long, it does not descend; hidden, it transforms into pent. The people fall ill of a great reversal; the four limbs are heavy and slack; yin wilts and there is little strength. Heaven spreads a sinking yin; steaming damp takes turns. The Emperor said: Ascent and descent that will not go forward — I have seen their ancestor clearly. I wish to hear of moving into the proper seat. Can this be made clear? Qi Bo said: The proper office in the middle seat — this is called moving into the proper seat. When the one who governs Heaven does not obtain the move into the proper seat: the former one who governed Heaven has already passed the day of exchanging offices, yet meets a governing of Heaven that has gone too far and has surplus days; it still governs Heaven's days as before, and the new one who should govern Heaven has not obtained the move into the proper seat. When jueyin does not move into the proper seat: wind and warmth miss their time; flowers wilt and are spent. The people fall ill of dribbling and frequent urine, the eye-tether turning, cramping of the sinews, a tendency to anger, red urine. Wind would issue its command, and cold has not yet left; warmth is not upright; the government of spring loses its time. When shaoyin does not move into the proper seat: cold qi does not withdraw; spring is cold, and afterward still cold; warmth misses its time. The people fall ill of cold and heat; the four limbs are restless and ache; the low back and spine are rigid. Though wood qi has surplus, its seat does not pass sovereign fire. When taiyin does not move into the proper seat: cloud and rain lose their command; the ten thousand things are dry and scorched; what should be born does not put forth. The people fall ill of hands, feet, and joints swollen and full; a great belly and water-swelling; a filled chest and no eating; undigested leakage and fullness in the flanks; the four limbs will not lift. Rain-transformation would issue its command, and heat still governs it; warmth soothes the qi; it is extreme and without moisture. When shaoyang does not move into the proper seat: blazing heat does not issue its command; sprouts and weeds do not flourish; harsh summer-heat is in autumn; the bleak kill arrives late; frost and dew miss their time. The people fall ill of intermittent heat, bone-heat, pounding of the heart, startle and fright; at times, blood overflows. When yangming does not move into the proper seat: summer-heat transforms first, the bleak kill afterward; grasses and trees flourish against themselves. The people fall ill of cold and heat, a running nose and sneezing, skin and hair cracked, nails dry and scorched; in the extreme, panting and cough, the breath high, sorrow and no joy. Heat-transformation is then spread; dryness-transformation has not issued its command; the clear and the keen have not yet traveled; lung-metal is ill again. When yangming (that is, taiyang) does not move into the proper seat: winter is clear and instead cold; the command is shifted to spring; killing frost is first, cold ice afterward; sunlight governs again; the piercing chill is not raised. The people fall ill of warmth-pestilence arriving; the throat closed, the gullet dry; restlessness and thirst; panting with a sound. Cold-transformation waits upon dryness, and still governs Heaven's qi. It has lost the sequence, and makes disaster among the people. The Emperor said: Early and late in moving into the proper seat — I have named the aim. I wish to hear of withdrawing from the seat. Can this be made clear? Qi Bo said: What is called not withdrawing: Heaven's days have not yet ended; Heaven's days have surplus. This is named spreading the government again; therefore it is named governing Heaven a second time. Heaven's command is as before, and it does not withdraw from the seat. When jueyin does not withdraw: a great wind is raised early; the rains of the season do not fall; the command of damp does not transform. The people fall ill of warmth-epidemic, blemish and wasting, wind being born; all the joints ache; head and eyes ache; hidden heat and inner restlessness; the throat dry, drawing one to drink. When shaoyin does not withdraw: warmth is born in spring and winter; the hidden insects arrive early; grasses and trees put forth. The people fall ill of heat at the diaphragm, a dry throat, blood overflowing, startle and fright, red and rough urine, cinnabar tumors, sores that linger as toxin. When taiyin does not withdraw: cold and summer-heat miss their time; a darkening dust is spread and raised; the command of damp does not leave. The people fall ill of little strength in the four limbs; drink and food will not go down; pouring leakage, dribbling and fullness; cold in the feet and shins; yin wilting; blockage and closure; loss of urine; frequent urine. When shaoyang does not withdraw: heat is born in spring; summer-heat then transforms late; winter is warm and does not freeze; flowing water does not ice; the hidden insects come out and are seen. The people fall ill of little qi; cold and heat take turns; blood in the stool; heat above; the lesser abdomen hard and full; red washings of urine; in the extreme, blood overflows. When yangming does not withdraw: spring is born clear and cold; grasses and trees flourish late; cold and heat take turns. The people fall ill of vomiting, sudden pouring, drink and food will not go down, dry stool, four limbs that will not lift, dim eyes and shaking and spinning. When taiyang does not withdraw: spring cold is raised in summer; cold hail then falls; a sinking yin darkens and films; in the second qi, cold still has not left. The people fall ill of impediment and reversal, yin wilting, loss of urine, pain in the low back and knees; warmth-pestilence arrives late. The Emperor said: Early and late in Heaven's year — this I already know. I wish to hear of Earth's numbers. May this be heard? Qi Bo said: The method of Earth's moving into the proper seat, rising to Heaven, and withdrawing that will not go forward: this is Earth's soil producing and transforming, the ten thousand things losing the time of their transformation. The Emperor said: I have heard of the two Jia-Zi of Heaven and Earth, the ten stems and the twelve branches, the warp and weft of above and below, Heaven and Earth; the numbers shift in turn and lose their posts. Can this be made bright? Qi Bo said: Those who lose by a shift of seat: though they have obtained the year's proper, they have not obtained the office of the proper seat. Then the four seasons have no measure, and a great epidemic is born. A note to the Secret Sayings of the Mysterious Pearl says: In thirty yang years, except six years of Heaven's punishment, there are twenty-four years of going too far; apart from those six, all are used as going too far. This is not the aim now. What is now called shifting branches and shifting seats can all be taken as falling short. Suppose a Jia-Zi yang year, the soil movement greatly blocked. If a Gui-Hai year has surplus of Heaven's days: though the year has exchanged and obtained Jia-Zi, jueyin still governs Heaven. Earth has already moved into the proper seat; yangming is at the spring; last year's shaoyang has become the right interval. Then jueyin's earth is yangming — therefore they do not join in offering. Gui and Si meet; the soil movement would go too far, yet vacancy instead receives wood's domination — therefore it is not going too far. How then speak of the soil movement going too far? Moreover Huangzhong does not answer the great blockage. Wood then dominates, and metal returns; when metal has returned and shaoyin is as if arriving, wood dominates as if fire, and metal's return is slight. Thus Jia and Ji lose the post; after three years it transforms into a soil epidemic. Late, it arrives in Ding-Mao; early, in Bing-Yin — then the soil epidemic arrives. Large or small, good or ill: push it by Heaven and Earth; be careful of Taiyi. Or in a Jia-Zi year, if Jia arrives at Zi and joins, it should exchange offices and govern Heaven: yet below, Ji-Mao has not moved into the proper seat, and Wu-Yin shaoyang has not withdrawn — this too is Jia and Ji below having a joining. Then the soil movement is not going too far, and wood rides the vacancy and dominates soil; metal next travels and returns in domination — this instead transforms into the stray. Yin and yang, Heaven and Earth, differ. Therefore large or small, good or ill, follow the same law as Heaven and Earth. Suppose a Bing-Yin yang year of going too far. If a Yi-Chou year has surplus of Heaven's days: though it has exchanged and obtained Bing-Yin, taiyin still governs Heaven. Earth has already moved into the proper seat; jueyin governs the earth; last year's taiyang has become the right interval. Then Heaven is taiyin and Earth is jueyin — therefore Earth does not offer Heaven's transformation. Yi and Xin meet; the water movement is greatly vacant, and instead receives soil's domination — therefore it is not going too far. The pipe of Taicu: greater yu does not answer. Soil dominates and rain transforms; wood returns as wind. This is Bing and Xin losing the meeting of the post. After three years it transforms into a water epidemic. Late, it arrives in Ji-Si; early, in Wu-Chen. If extreme, it is swift; if slight, it is slow — then the water epidemic arrives. Large or small, good or ill: push the numbers of Heaven and Earth, and Taiyi wandering the palaces. Or in a Bing-Yin year, Bing arrives at Yin and joins, it should exchange offices and govern Heaven: yet Xin-Si has not obtained the move into the proper seat, and Geng-Chen taiyang has not withdrawn — this too is Bing and Xin not joining in virtue. Then the water movement is also a little vacant and a little dominating, or there is a return. After three years it transforms into pestilence, named water pestilence; its signs are like water epidemic. The method of putting it in order is as before. Suppose a Geng-Chen yang year of going too far. If a Ji-Mao year has surplus of Heaven's days: though it has exchanged and obtained a Geng-Chen year, yangming still governs Heaven. Earth has already moved into the proper seat; taiyin governs the earth; last year's shaoyin has become the right interval. Then Heaven is yangming and Earth is taiyin — therefore Earth does not offer Heaven. Yi and Si meet; the metal movement is greatly vacant, and instead receives fire's domination — therefore it is not going too far. The pipe of Guxian: greater shang does not answer. Fire dominates and heat transforms; water returns as cold punishment. This is Yi and Geng losing the post. After three years it transforms into a metal epidemic. Swift, it arrives in Ren-Wu; slow, in Gui-Wei — then the metal epidemic arrives. Large or small, good or ill: push this year's Heaven-days and Taiyi. Or in Geng-Chen, if Geng arrives at Chen and should exchange offices and govern Heaven: yet below, Yi-Wei has not obtained the move into the proper seat, and Earth's Jia-Wu shaoyin has not withdrawn — this too is Yi not joining in virtue. Then below, Yi-Wei, the soft stem, has lost the hard; the metal movement is also a little vacant. There is a little domination, or no return. After three years it transforms into pestilence, named metal pestilence; its signs are like metal epidemic. The method of putting it in order is as before. Suppose a Ren-Wu yang year of going too far. If a Xin-Si year has surplus of Heaven's days: though it has exchanged and obtained a Ren-Wu year, jueyin still governs Heaven. Earth has already moved into the proper seat; yangming is at the spring; last year's Bing-Shen shaoyang has become the right interval. Then Heaven is jueyin and Earth is yangming — therefore Earth does not offer Heaven. Ding and Xin meet and join; the wood movement is greatly vacant, and instead receives metal's domination — therefore it is not going too far. The pipe of Ruibin: greater jiao does not answer. Metal travels and dryness dominates; fire transforms and heat returns. If extreme, it is swift; if slight, it is slow. Epidemic arriving, large or small, good or ill: push the Heaven-days of the year it arrives, and Taiyi. Or if Ren arrives at Wu and should exchange offices and govern: yet below, Ding-You has not obtained the move into the proper seat, and Earth's Bing-Shen shaoyang has not withdrawn — this is Ding and Ren not joining in virtue. Then Ding, the soft stem, has lost the gift; the wood movement is also a little vacant. There is a little domination and a little return. After three years it transforms into pestilence, named wood pestilence; its signs are like wind epidemic. The method of putting it in order is as before. Suppose a Wu-Shen yang year of going too far. If a Ding-Wei year has Heaven's days going too far: though it has exchanged and obtained a Wu-Shen year, taiyin still governs Heaven. Earth has already moved into the proper seat; jueyin is at the spring; last year's Ren-Xu taiyang has withdrawn and become the right interval. Then Heaven is Ding-Wei, Earth is Gui-Hai — therefore Earth does not offer Heaven's transformation. Ding and Gui meet; the fire movement is greatly vacant, and instead receives water's domination — therefore it is not going too far. The pipe of Yize: greater zhi above does not answer. This is Wu and Gui losing the meeting of the post. After three years it transforms into epidemic. Swift, it arrives in Geng-Xu. Large or small, good or ill: push the Heaven-days of the year it arrives, and Taiyi. Or in Wu-Shen, if Wu arrives at Shen and should exchange offices and govern Heaven: yet below, Gui-Hai has not obtained the move into the proper seat, and Earth's Ren-Xu taiyang has not withdrawn — this is Wu and Gui-Hai not joining in virtue. Then below, Gui, the soft stem, has lost the hard; the fire movement is seen a little vacant. There is a little domination, or no return. After three years it transforms into pestilence, named fire pestilence. The method of putting it in order is as before. The method of putting it in order: make it cold, and drain it. The Yellow Emperor said: When a person's qi is insufficient, and Heaven's qi is as if vacant; the person's spirit loses its post; the spirit-light does not gather; stray ghosts encroach upon the person, and there is early death — may this be heard? Qi Bo said: Of a person's five zang, if one zang is insufficient, and it meets Heaven vacant, this is the arriving of the stray that is met. If a person is anxious, sorrowful, and thinks much, this injures the heart. Or one meets shaoyin governing Heaven, Heaven's days falling short, taiyin arriving as the joining interval — this is called Heaven vacant. Then the person's qi and Heaven's qi are vacant together. Or one meets startle that seizes the jing; sweat issues from the heart. Thus a triple vacancy: spiritual brightness loses its post. The heart is the office of the sovereign of the host; spiritual brightness comes forth from it. When the spirit loses its post, the spirit wanders in the upper cinnabar field, below the palace of the Emperor Taiyi, the host of the clay pill. When the spirit has lost its post, the spirit-light does not gather. Then it meets a year when fire falls short; a black corpse-ghost is seen, and makes a person die of a sudden. If a person, by drink and food and by weariness of labor, injures the spleen, or meets taiyin governing Heaven, Heaven's days falling short, shaoyang arriving as the joining interval — this is called vacant. Then the person's qi is vacant and Heaven's qi is vacant. Or one meets drink and food to great fullness; sweat issues from the stomach; drunk and full, one enters the chamber; sweat issues from the spleen. Thus a triple vacancy: the spleen-spirit loses its post. The spleen is the office of the remonstrating counselor; knowing that goes all around comes forth from it. When the spirit has lost its post, the spirit-light loses its seat and does not gather. Then it meets a year when soil falls short — a Ji year or a Jia year losing the post, or taiyin Heaven vacant — a green corpse-ghost is seen, and makes a person die of a sudden. If a person sits long on damp ground, or forces strength and enters water, this injures the kidney. The kidney is the office of making strong; skill and craft come forth from it. Thus a triple vacancy: the kidney-spirit loses its post; will and mind lose their seat; the spirit-light does not gather. Then it meets a year when water falls short — Xin not joining the tally, or a Bing year losing the post, or taiyang governing Heaven vacant — a yellow corpse-ghost arrives; seen, it makes a person die of a sudden. If a person is angry and resentful, and qi goes against upward and will not go down, this injures the liver. Or one meets jueyin governing Heaven, Heaven's days falling short, shaoyin arriving as the joining interval — this is called void. This is Heaven vacant and the person vacant. Or one meets running in haste and fear; sweat issues from the liver. The liver is the office of the general; planning and consideration come forth from it. The spirit's seat loses its keeping; the spirit-light does not gather. Then it meets a year when wood falls short — a Ding year not tallying, or a Ren year losing the post, or jueyin governing Heaven vacant — a white corpse-ghost is seen, and makes a person die of a sudden. These five losses of the post above: Heaven vacant and the person vacant. The spirit wanders and loses its post; then the five corpse-ghosts encroach upon the person, and make a person die of a sudden. This is called corpse-reversal. If a person offends the five spirits by shifting their seats, the spirit-light is not round. It is not only corpse-ghosts: all who are offended by the stray are so because the spirit has lost its post. This is what is meant: those who keep the post live; those who lose the post die. Those who obtain the spirit flourish; those who lose the spirit perish.

The line

The Yellow Emperor asked: Heaven's origin and the nine blockages — this I already know. I wish to hear of the crossing of qi: what is named losing the post?

The note

This chapter is a later supplement, not the text Wang Bing saw. The root is in the year, not in a symptom of one hour.