Suwen · The Great Discourse on the Utmost True Essentials

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The Yellow Emperor asked: The five qi meet and join; fullness and emptiness take turns — this I already know. The six qi divide the governing; those who govern Heaven and Earth — how do they arrive? Qi Bo bowed again and answered: How clear a question. This is the great record of Heaven and Earth, the answering of a person's spirit. The Emperor said: I wish to hear how above it joins what is bright, and below it joins what is dim. Qi Bo said: This is what the Dao governs, and what the worker doubts. The Emperor said: I wish to hear the Dao. Qi Bo said: When jueyin governs Heaven, its transformation is by wind. When shaoyin governs Heaven, its transformation is by heat. When taiyin governs Heaven, its transformation is by damp. When shaoyang governs Heaven, its transformation is by fire. When yangming governs Heaven, its transformation is by dryness. When taiyang governs Heaven, its transformation is by cold. By the zang-seat it arrives at, one names the illness. The Emperor said: And Earth's transformation? Qi Bo said: The same signs as governing Heaven; the intervening qi are all so. The Emperor said: What is meant by intervening qi? Qi Bo said: Those who govern left and right — these are called intervening qi. The Emperor said: How does one distinguish them? Qi Bo said: What governs the year records the year; intervening qi records the pace. The Emperor said: Good. And what governs the year? Qi Bo said: Jueyin governing Heaven is a wind-transformation; at the spring it is a sour-transformation; the qi it governs is a dark-green transformation; intervening qi is a stirring-transformation. Shaoyin governing Heaven is a heat-transformation; at the spring it is a bitter-transformation; it does not govern a qi-transformation; the qi it occupies is a scorching-transformation. Taiyin governing Heaven is a damp-transformation; at the spring it is a sweet-transformation; the qi it governs is a sallow-yellow transformation; intervening qi is a softening-transformation. Shaoyang governing Heaven is a fire-transformation; at the spring it is a bitter-transformation; the qi it governs is a cinnabar-transformation; intervening qi is a brightness-transformation. Yangming governing Heaven is a dryness-transformation; at the spring it is an acrid-transformation; the qi it governs is a plain-white transformation; intervening qi is a clear-transformation. Taiyang governing Heaven is a cold-transformation; at the spring it is a salty-transformation; the qi it governs is a dark-transformation; intervening qi is a storing-transformation. Therefore those who put illness in order must be clear how the six transformations divide the governing, what the five flavors and five colors give birth to, and what the five zang find fitting — only then can one speak of the thread of fullness and emptiness, and of how illness is born. The Emperor said: When jueyin is at the spring, the sour-transformation comes first — this I already know. The traveling of the wind-transformation — how is it? Qi Bo said: Wind traveling upon the earth is what is called the root; the remaining qi follow the same method. What is rooted in Heaven is Heaven's qi; what is rooted in Earth is Earth's qi. Heaven and Earth join their qi; the six periods divide, and the ten thousand things are transformed and born. Therefore it is said: carefully await what the qi finds fitting; do not miss the pivot of illness. This is what is meant. The Emperor said: And what governs illness? Qi Bo said: Prepare the things of the year that governs, and nothing that governs will be left wanting. The Emperor said: What of things from a former year? Qi Bo said: They are the gathered jing of Heaven and Earth. The Emperor said: And those that govern a qi? Qi Bo said: Those that govern a qi are the same as what governs the year — yet there is surplus and insufficiency. The Emperor said: What of things that do not govern the year? Qi Bo said: They are scattered. Therefore the stuff is the same and the rank differs. Flavor and qi have the thin and the thick; nature and use have the restless and the still; putting in order and keeping have more and less; the force of transformation has the shallow and the deep. This is what is meant. The Emperor said: What is meant by the year's governing harming a zang? Qi Bo said: Name it by what it cannot dominate — that is the essential. The Emperor said: How does one put it in order? Qi Bo said: When what is above overflows upon what is below, what already dominates levels it. When what is without overflows upon what is within, what already dominates puts it in order. The Emperor said: Good. And balanced qi? Qi Bo said: Carefully watch where yin and yang are, and attune them; take evenness as the mark. What is upright, treat upright; what is reversed, treat reversed. The Emperor said: You say, watch where yin and yang are and attune them. The discourse says: when renying and the cun-opening answer each other as if one drew a cord, small and large of one measure, this is named even. Where yin is, at the cun-opening — how is it? Qi Bo said: Watch whether the year is of the northern or the southern government, and it can be known. The Emperor said: I wish to hear it through to the end. Qi Bo said: In a year of northern government: if shaoyin is at the spring, the cun-opening does not answer; if jueyin is at the spring, the right does not answer; if taiyin is at the spring, the left does not answer. In a year of southern government: if shaoyin governs Heaven, the cun-opening does not answer; if jueyin governs Heaven, the right does not answer; if taiyin governs Heaven, the left does not answer. In all that do not answer: reverse the examination, and they are seen. The Emperor said: And watching the chi? Qi Bo said: In a year of northern government: if the three yin are below, the cun does not answer; if the three yin are above, the chi does not answer. In a year of southern government: if the three yin are in Heaven, the cun does not answer; if the three yin are at the spring, the chi does not answer. Left and right are the same. Therefore it is said: 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. When the qi of Heaven and Earth overflows within and there is illness — how is it? Qi Bo said: In a year when jueyin is at the spring, wind overflows and dominates: Earth's qi is not bright; the open country is dim; grasses then ear early. The people fall ill of a shivering chill, a tendency to stretch and frequent yawning, pain in the heart with a propped fullness, both flanks urgent within, drink and food will not go down, the diaphragm and throat not open; food then is vomited; the belly is distended and there is much belching; after stool and after qi, one is eased as if the illness had declined; the whole body is heavy. In a year when shaoyin is at the spring, heat overflows and dominates: flame floats on streams and marshes; yin places are instead bright. The people fall ill of a constant sounding in the belly, qi rushing up to the chest, panting and unable to stand long, cold and heat and pain in the skin, dim eyes, aching teeth and swollen brow, aversion to cold and heat like intermittent heat, pain in the lesser abdomen, a large belly. The hidden insects do not store themselves. In a year when taiyin is at the spring, grasses then flourish early. Damp overflows and dominates: dust darkens the cliff-valleys; yellow is instead seen as black — the meeting of utmost yin. The people fall ill of gathered drinks and pain in the heart, deafness, a dim murk, a swollen throat and throat impediment; yin illness with blood seen; the lesser abdomen swollen and aching, unable to pass urine; illness rushing as headache; the eyes as if they would leave; the nape as if pulled; the low back as if broken; the hips cannot turn; the hollow of the knee as if knotted; the calf as if split. In a year when shaoyang is at the spring, fire overflows and dominates: flame lights the open country; cold and heat arrive by turns. The people fall ill of pouring leakage red and white, pain in the lesser abdomen, red urine; in the extreme, blood in the stool. The signs are the same as shaoyin. In a year when yangming is at the spring, dryness overflows and dominates: a misty fog, clear and dim. The people fall ill of a tendency to vomit; the vomit is bitter, and there are frequent great sighs; pain in the heart and flanks, unable to turn from side to side; in the extreme, a dry throat and a face the color of dust; the body without sheen; the outer foot instead hot. In a year when taiyang is at the spring, cold overflows and dominates: a congealing austerity and a piercing chill. The people fall ill of the lesser abdomen drawing the testicles, pulling the low back and spine, rushing up as pain in the heart; blood seen, a painful throat, a swollen jaw. The Emperor said: Good. How does one put it in order? Qi Bo said: Of all qi at the spring: when wind overflows within, put it in order with acrid and cool; assist with bitter; slacken it with sweet; scatter it with acrid. When heat overflows within, put it in order with salty and cold; assist with sweet and bitter; gather it with sour; vent it with bitter. When damp overflows within, put it in order with bitter and heat; assist with sour and bland; dry it with bitter; drain it with bland. When fire overflows within, put it in order with salty and cold; assist with bitter and acrid; gather it with sour; vent it with bitter. When dryness overflows within, put it in order with bitter and warm; assist with sweet and acrid; send it down with bitter. When cold overflows within, put it in order with sweet and heat; assist with bitter and acrid; drain it with salty; moisten it with acrid; harden it with bitter. The Emperor said: Good. And the change of Heaven's qi? Qi Bo said: When jueyin governs Heaven, wind overflows and dominates: the Great Void is dim with dust; clouds and things are disturbed; cold is born as spring qi; flowing water does not freeze. The people fall ill of pain in the stomach-pit at the heart, rising to prop both flanks; the diaphragm and throat not open; drink and food will not go down; the root of the tongue stiff; food then is vomited; cold leakage, a distended belly, thin stool; conglomeration and water closed. The hidden insects do not leave. The root of the illness is in the spleen. If Chongyang is cut off: death, not to be put in order. When shaoyin governs Heaven, heat overflows and dominates: pent heat arrives; fire walks its government. The people fall ill of restless heat in the chest, a dry throat, fullness in the right flank, pain in the skin, cold and heat, cough and panting. Great rain is about to arrive. Spitting blood, blood leaking, a running nose and nosebleed, sneezing, vomiting, a change in the color of urine; in the extreme, sores and puffed flesh; pain in the shoulders, back, arms, and the empty basin; pain in the heart, the lung swollen; a large, full belly, panting and coughing as if puffed. The root of the illness is in the lung. If Chize is cut off: death, not to be put in order. When taiyin governs Heaven, damp overflows and dominates: a sinking yin is then spread; rain changes what was dry and withered. Puffed flesh, aching bone, yin impediment. Yin impediment: press and you cannot find it. Pain in the low back, spine, head, and nape; at times spinning; stool difficult; yin qi not used; hunger without desire to eat; cough and spit then have blood; the heart as if hanging. The root of the illness is in the kidney. If Taixi is cut off: death, not to be put in order. When shaoyang governs Heaven, fire overflows and dominates: warm qi travels abroad; metal's government is not even. The people fall ill of headache, heat in the body, aversion to cold, and intermittent heat; heat above and pain in the skin; the color changes yellow-red; it is passed on as water; the body and face puffed; a full belly, breathing with the face up; pouring leakage red and white; sores; cough and spit blood; a restless heart, heat in the chest; in the extreme, a running nose and nosebleed. The root of the illness is in the lung. If Tianfu is cut off: death, not to be put in order. When yangming governs Heaven, dryness overflows and dominates: wood then flourishes late; grasses are born late; sinew and bone change within. The people fall ill of pain in the left flank; cold and the clear in the center, met as intermittent heat; a great coolness changes the hou; cough; a sounding in the belly; pouring leakage like duck-stool. Famous trees draw in what is born and pack it below; grasses scorch at the top. Sudden pain in the heart and flanks, unable to turn from side to side; a dry throat, a face the color of dust; lumbar pain; in a man, conglomeration-shan; in a woman, pain in the lesser abdomen; dim eyes at the canthi; sores, acne, and flat-abscesses. The hidden insects come and are seen. The root of the illness is in the liver. If Taichong is cut off: death, not to be put in order. When taiyang governs Heaven, cold overflows and dominates: cold qi arrives against itself; water then ices; blood changes in the center and arises as sores and flat-abscesses. The people fall ill of reversal and pain in the heart; vomiting blood, blood leaking, a running nose and nosebleed; a tendency to grief; at times spinning, falling, and turning. Fire blazes fiercely; rain is sudden, then hail. Fullness in chest and belly; hot hands, cramped elbows, swollen armpits; the heart pounds greatly; the chest, flanks, and stomach-pit are not at ease; a red face and yellow eyes; much belching, a dry throat; in the extreme, the color withers; thirst that draws one to drink. The root of the illness is in the heart. If Shenmen is cut off: death, not to be put in order. What is called the moving qi: by it one knows the zang. The Emperor said: Good. How does one put it in order? Qi Bo said: Of the qi that governs Heaven: when wind overflows and dominates, level it with acrid and cool; assist with bitter and sweet; slacken it with sweet; drain it with sour. When heat overflows and dominates, level it with salty and cold; assist with bitter and sweet; gather it with sour. When damp overflows and dominates, level it with bitter and heat; assist with sour and acrid; dry it with bitter; drain it with bland. If damp above is extreme and there is heat, put it in order with bitter and warm; assist with sweet and acrid; take sweat as the old, and stop. When fire overflows and dominates, level it with sour and cold; assist with bitter and sweet; gather it with sour; vent it with bitter; restore it with sour. Heat overflowing is the same. When dryness overflows and dominates, level it with bitter and moist; assist with sour and acrid; send it down with bitter. When cold overflows and dominates, level it with acrid and heat; assist with sweet and bitter; drain it with salty. The Emperor said: Good. When the stray qi dominates against itself — how does one put it in order? Qi Bo said: When wind governs the earth and the clear dominates against it, put it in order with sour and warm; assist with bitter and sweet; level it with acrid. When heat governs the earth and cold dominates against it, put it in order with sweet and heat; assist with bitter and acrid; level it with salty. When damp governs the earth and heat dominates against it, put it in order with bitter and cold; assist with salty and sweet; level it with bitter. When fire governs the earth and cold dominates against it, put it in order with sweet and heat; assist with bitter and acrid; level it with salty. When dryness governs the earth and heat dominates against it, put it in order with even cold; assist with bitter and sweet; level it with sour; take harmony as the gain. When cold governs the earth and heat dominates against it, put it in order with salty and cold; assist with sweet and acrid; level it with bitter. The Emperor said: And when the stray dominates what governs Heaven? Qi Bo said: When wind transforms in Heaven and the clear dominates against it, put it in order with sour and warm; assist with sweet and bitter. When heat transforms in Heaven and cold dominates against it, put it in order with sweet and warm; assist with bitter, sour, and acrid. When damp transforms in Heaven and heat dominates against it, put it in order with bitter and cold; assist with bitter and sour. When fire transforms in Heaven and cold dominates against it, put it in order with sweet and heat; assist with bitter and acrid. When dryness transforms in Heaven and heat dominates against it, put it in order with acrid and cold; assist with bitter and sweet. When cold transforms in Heaven and heat dominates against it, put it in order with salty and cold; assist with bitter and acrid. The Emperor said: And the six qi dominating one another? Qi Bo said: When jueyin dominates: ringing in the ears, spinning of the head; a clouded mind that would vomit; the stomach and diaphragm as if cold; a great wind raised again and again; the naked creatures do not flourish. Qi joins in the flanks and transforms into heat; urine is yellow-red; pain in the stomach-pit at the heart, rising to prop both flanks; a sounding intestine and undigested leakage; pain in the lesser abdomen; pouring downward red and white; in the extreme, vomiting; the diaphragm and throat not open. When shaoyin dominates: heat below the heart; a tendency to hunger; a stirring against itself below the navel; qi wandering the sanjiao. Blazing summer-heat arrives; wood then runs with sap; grasses then wilt. Vomiting against the grain, restlessness; a full, aching belly; thin stool; it is passed on as a red washing. When taiyin dominates: fire qi is pent within; sores arise in the center and scatter without. Illness is in the flanks; in the extreme, pain in the heart. Heat bars; headache, throat impediment, a stiff nape. If it dominates alone, damp qi is pent within; cold presses the lower jiao; pain lingers at the crown and draws between the brows; the stomach is full. Rain arrives again and again; dryness-transformation is then seen. The lesser abdomen is full; the low back and rump are heavy and rigid; within it is not easy; a tendency to pouring leakage; warmth under the feet; a heavy head; the feet and shins puffed. Drinks arise in the center; puffed flesh above. When shaoyang dominates: heat is a guest in the stomach; a restless heart, pain in the heart; red eyes that would vomit; vomiting sour, a tendency to hunger; aching ears, red urine; a tendency to startle, wild speech. Sudden heat melts and scorches; grasses wilt, water dries; the shelled creatures then contract. Pain in the lesser abdomen; washings downward red and white. When yangming dominates: the clear arises in the center; pain in the left flank; thin stool; within, the throat is blocked; without, conglomeration-shan arises. A great coolness, the bleak kill; flower and glory change their look; the furred creatures then meet ruin. The chest is not easy; the throat blocked, and cough. When taiyang dominates: a congealing chill then arrives; water ices out of season; the feathered then transform late. Hemorrhoid, intermittent heat, cold reversal arising. Entering the stomach, pain in the heart is born within; sores in the yin; what is hidden and bent is not free; it draws the inner thigh. Sinew and flesh cramped and numb; blood in the vessels congeals and weeps; the networks are full and change color; or there is blood leaking; the skin blocked and swollen; a full belly, food lessened. Heat instead travels upward: pain in the head, nape, fontanel, crown, and the door of the brain; the eyes as if they would leave. Cold enters the lower jiao and is passed on as a moist leakage. The Emperor said: How does one put it in order? Qi Bo said: When jueyin dominates, put it in order with sweet and clear; assist with bitter and acrid; drain it with sour. When shaoyin dominates, put it in order with acrid and cold; assist with bitter and salty; drain it with sweet. When taiyin dominates, put it in order with salty and heat; assist with acrid and sweet; drain it with bitter. When shaoyang dominates, put it in order with acrid and cold; assist with sweet and salty; drain it with sweet. When yangming dominates, put it in order with sour and warm; assist with acrid and sweet; drain it with bitter. When taiyang dominates, put it in order with sweet and heat; assist with acrid and sour; drain it with salty. The Emperor said: And the return of the six qi? Qi Bo said: How complete a question. When jueyin returns: the lesser abdomen is hard and full; urgent within, sudden pain. Trees are laid down, sand flies; the naked creatures do not flourish. Reversal and pain in the heart; sweat arises, vomiting; drink and food will not enter; what enters comes out again. Sinew and bone shake and spin; a clear reversal. In the extreme it enters the spleen: food impediment, and vomiting. If Chongyang is cut off: death, not to be put in order. When shaoyin returns: pent heat arises within; restlessness, a running nose and sneezing; a twisting pain in the lesser abdomen. Fire is seen as a burning weariness; the throat dry; pouring that parts and at times stops. Qi stirs on the left and travels up on the right; cough; pain in the skin; sudden loss of voice, pain in the heart; a pent murk, not knowing people. Then a shivering aversion to cold, shaking; wild speech. Cold finished, there is heat; thirst that draws one to drink; little qi, wilting of the bone; the diaphragm and intestine not easy; without, a floating swelling; retching and belching. Red qi transforms late; flowing water does not freeze; heat qi travels in force; the shelled creatures do not return. Illness of prickly heat, rashes, sores; flat-abscess, acne, hemorrhoid. In the extreme it enters the lung: cough and a deep nose. If Tianfu is cut off: death, not to be put in order. When taiyin returns: damp-change is then raised; a heavy body, fullness in the center; drink and food do not transform. Yin qi reverses upward; the chest is not easy. Drinks arise in the center; cough and panting with a sound. Great rain travels in its hours; scaled creatures are seen on land. Pain and heaviness at the crown; shaking and spasm still more extreme. Vomiting and a closed silence; spit of clear fluid. In the extreme it enters the kidney-orifices: leakage without measure. If Taixi is cut off: death, not to be put in order. When shaoyang returns: a great heat is about to arrive; dry scorching and a burning. The shelled creatures then waste. Startle, spasm, cough, nosebleed; heat in the heart, restlessness; frequent stool, hatred of wind. Reversal-qi travels upward; the face as if floating dust; the eyes then nearby spasm. Fire qi arises within; above, a mildewed mouth and vomiting against the grain; blood overflowing, blood leaking. It arises as intermittent heat; aversion to cold, drumming and shivering; cold at its extreme turns to heat. The networks of the throat are scorched and dry; thirst draws water and broth; the color changes yellow-red; little qi, the pulse wilted. It transforms into water and is passed on as puffed flesh. In the extreme it enters the lung: cough and blood leaking. If Chize is cut off: death, not to be put in order. When yangming returns: clear qi is raised in force; the forest trees are dark-green and dry; the furred creatures then meet blight. Illness is born in the flanks; qi returns to the left; frequent great sighs. In the extreme, pain in the heart; blockage and fullness, a distended belly, and leakage; vomiting bitter, cough, retching, a restless heart. Illness is in the diaphragm; headache. In the extreme it enters the liver: startle and fright, cramped sinews. If Taichong is cut off: death, not to be put in order. When taiyang returns: reversal-qi travels upward; water congeals, rain ices; the feathered creatures then die. Cold is born in heart and stomach; the chest and diaphragm are not free; pain in the heart, blockage and fullness; headache, a tendency to grief; at times spinning and falling; food lessened; the low back and rump instead ache; bending and stretching not easy. The earth splits, ice is hard; sunlight does not govern. The lesser abdomen draws the testicles, pulls the low back and spine, rushes up to the heart; spit of clear water, and retching and belching. In the extreme it enters the heart: a tendency to forget, a tendency to grief. If Shenmen is cut off: death, not to be put in order. The Emperor said: Good. How does one put it in order? Qi Bo said: When jueyin returns, put it in order with sour and cold; assist with sweet and acrid; drain it with sour; slacken it with sweet. When shaoyin returns, put it in order with salty and cold; assist with bitter and acrid; drain it with sweet; gather it with sour; vent it with acrid and bitter; soften it with salty. When taiyin returns, put it in order with bitter and heat; assist with sour and acrid; drain it with bitter, dry it, drain it. When shaoyang returns, put it in order with salty and cold; assist with bitter and acrid; soften it with salty; gather it with sour; vent it with acrid and bitter. In venting, do not stay far from heat; do not offend the warm and the cool. Shaoyin follows the same method. When yangming returns, put it in order with acrid and warm; assist with bitter and sweet; drain it with bitter; send it down with bitter; fill it with sour. When taiyang returns, put it in order with salty and heat; assist with sweet and acrid; harden it with bitter. In putting all domination and return in order: what is cold, heat it; what is heat, cool it; what is warm, clear it; what is clear, warm it; what is scattered, gather it; what is pressed, scatter it; what is dry, moisten it; what is urgent, slacken it; what is hard, soften it; what is brittle, harden it; what is in decline, fill it; what is strong, drain it. Settle each its qi; it must be clear, it must be still. Then the qi of illness declines and leaves, and returns to what it belongs to. This is the greater body of putting in order. The Emperor said: Good. Qi above and below — what is meant? Qi Bo said: Above the midpoint of the body, its qi are three — Heaven's share; Heaven's qi governs them. Below the midpoint of the body, its qi are three — Earth's share; Earth's qi governs them. By the name one names the qi; by the qi one names the place — and so speaks of the illness. The midpoint is what is called the heavenly pivot. Therefore when what is above dominates and what is below is all ill, name it by Earth; when what is below dominates and what is above is all ill, name it by Heaven. What is called: domination arrives and the reporting qi is bent and hidden, not yet put forth. When the return arrives, one does not name it differently by Heaven and Earth; all take the returning qi as the method. The Emperor said: The stirring of domination and return — has the time a constant? Has the qi a must? Qi Bo said: Time has a constant seat; qi has no must. The Emperor said: I wish to hear the Dao. Qi Bo said: From the first qi through the third qi, Heaven's qi governs them — this is the constant of domination. From the fourth qi through the last qi, Earth's qi governs them — this is the constant of return. Where there is domination, there is return; where there is no domination, there is none. The Emperor said: Good. And if after the return there is domination again? Qi Bo said: When domination arrives, there is then return; there is no constant number — it stops when it has declined. After return, if there is domination again and no further return, there is harm. This injures life. The Emperor said: Why does the return instead make illness? Qi Bo said: It occupies what is not its seat; they do not obtain each other. If the return of what dominates is great, the host then dominates it — therefore it instead makes illness. This is said of fire, dryness, and heat. The Emperor said: How does one put it in order? Qi Bo said: When qi dominates: if it is slight, follow it; if it is extreme, check it. When qi returns: if it is harmonious, level it; if it is violent, seize it. In all cases follow the dominating qi; settle what is bent and hidden. Do not ask the number; take evenness as the mark. This is the Dao. The Emperor said: Good. And domination and return of guest and host? Qi Bo said: The qi of guest and host: they dominate, and there is no return. The Emperor said: And their going against and going with? Qi Bo said: The host dominating is against; the guest dominating is with. This is the Dao of Heaven. The Emperor said: And how illness is born? Qi Bo said: When jueyin governs Heaven: if the guest dominates, ringing in the ears, shaking and spinning; in the extreme, cough. If the host dominates, pain in the chest and flanks; the tongue hard to speak. When shaoyin governs Heaven: if the guest dominates, a running nose and sneezing, a stiff neck; heat and murk in the shoulders and back; headache, little qi, heat in the body, deafness, dim eyes; in the extreme, puffed flesh and blood overflowing; sores, cough and panting. If the host dominates, heat in the heart, restlessness; in the extreme, pain in the flanks and a propped fullness. When taiyin governs Heaven: if the guest dominates, the head and face puffed; the breath panting. If the host dominates, fullness in chest and belly; after eating, a murk. When shaoyang governs Heaven: if the guest dominates, cinnabar rashes arise without, and become cinnabar blaze and sores; vomiting against the grain, throat impediment; headache, a swollen throat; deafness, blood overflowing; within, spasm. If the host dominates, fullness in the chest and cough, breathing with the face up; in the extreme there is blood; the hands hot. When yangming governs Heaven: if the clear returns and has surplus within, cough, nosebleed, a blocked throat; heat in the heart and diaphragm; cough that will not stop — and if white blood comes forth, death. When taiyang governs Heaven: if the guest dominates, the chest is not free; clear snivel comes forth; meeting cold, there is cough. If the host dominates, a sounding in the throat. When jueyin is at the spring: if the guest dominates, the great joints are not free; within, rigidity, spasm, and contraction; without, it is not easy. If the host dominates, sinew and bone sway and join; the low back and belly ache from time to time. When shaoyin is at the spring: if the guest dominates, lumbar pain; illness in the sacrum, thigh, knee, hip, calf, and foot; murk-heat and an ache; puffed flesh, unable to stand long; a change in urine and stool. If the host dominates, reversal-qi travels upward; pain in the heart, heat in the body, in the diaphragm; the many impediments all arise, putting forth in the flanks; po-sweat is not stored; four reversals rise. When taiyin is at the spring: if the guest dominates, the feet wilt and are heavy below; urine and stool miss their time. Damp is a guest in the lower jiao; it arises as a moist leakage, and as swelling; illness of what is hidden and bent. If the host dominates, cold qi goes against and is full; drink and food will not go down; in the extreme, shan. When shaoyang is at the spring: if the guest dominates, pain in the low back and belly, and instead an aversion to cold; in the extreme, white below and white urine. If the host dominates, heat instead travels upward and is a guest in the heart; pain in the heart, heat in the body; it bars the center, and there is vomiting. The signs are the same as shaoyin. When yangming is at the spring: if the guest dominates, clear qi stirs below; the lesser abdomen is hard and full, and there is frequent stool and leakage. If the host dominates, a heavy low back and pain in the belly; cold is born in the lesser abdomen; below, duck-stool; then cold reversal in the intestine, rushing up into the chest; in the extreme, panting, unable to stand long. When taiyang is at the spring: if cold returns and has surplus within, pain in the low back and sacrum; bending and stretching not free; pain in the thigh, shin, foot, and knee. The Emperor said: Good. How does one put it in order? Qi Bo said: What is high, press it; what is low, lift it; what has surplus, break it; what is insufficient, fill it. Assist with what is of gain; harmonize with what is fitting. You must settle host and guest; fit the cold and the warm. What is the same, go against it; what differs, follow it. The Emperor said: Put cold in order with heat; put heat in order with cold. When the qi obtain each other, go against them; when they do not obtain each other, follow them — this I already know. And the correct flavors? Qi Bo said: The host of the wood seat: drain it with sour; fill it with acrid. The host of the fire seat: drain it with sweet; fill it with salty. The host of the soil seat: drain it with bitter; fill it with sweet. The host of the metal seat: drain it with acrid; fill it with sour. The host of the water seat: drain it with salty; fill it with bitter. The guest of jueyin: fill it with acrid; drain it with sour; slacken it with sweet. The guest of shaoyin: fill it with salty; drain it with sweet; gather it with salty. The guest of taiyin: fill it with sweet; drain it with bitter; slacken it with sweet. The guest of shaoyang: fill it with salty; drain it with sweet; soften it with salty. The guest of yangming: fill it with sour; drain it with acrid; drain it through with bitter. The guest of taiyang: fill it with bitter; drain it with salty; harden it with bitter; moisten it with acrid — open the grain of the flesh, bring the fluids, and open the qi. The Emperor said: Good. I wish to hear of the three of yin and yang — what is meant? Qi Bo said: Qi has more and less; the use differs. The Emperor said: What is meant by yangming? Qi Bo said: Two yang joined in brightness. The Emperor said: And jueyin? Qi Bo said: Two yin meeting at their end. The Emperor said: Qi has more and less; illness has fullness and decline; putting in order has the slow and the urgent; formulas have the large and the small. I wish to hear the measure. Qi Bo said: Qi has the high and the low; illness has the far and the near; the signs have the center and the outer; putting in order has the light and the heavy. Fitting it to the place it reaches — this is the old. The Great Essentials say: one sovereign and two ministers — the odd composition. Two sovereigns and four ministers — the even composition. Two sovereigns and three ministers — the odd composition. Three sovereigns and six ministers — the even composition. Therefore it is said: what is near, make odd; what is far, make even. Sweating is not by the odd; sending down is not by the even. To fill above and put above in order, compose it slow; to fill below and put below in order, compose it urgent. Urgent: flavor and qi are thick. Slow: flavor and qi are thin. Fitting it to the place it reaches — this is what is meant. If the place of illness is far and the flavor and qi are exhausted midway, eat and send them past; do not overstep the measure. Therefore the Dao of leveling qi: near, whether odd or even, compose the dose small. Far, whether odd or even, compose the dose large. Large: the number is few. Small: the number is many. Many: as far as nine. Few: as few as two. If the odd does not send it away, make it even — this is called a doubled formula. If the even does not send it away, reverse-assist to take it: cold, heat, warm, cool — go against the illness by following it. The Emperor said: Good. Illness born from the root — this I already know. Born from the branch — how does one put it in order? Qi Bo said: If the illness goes against its root, one has obtained illness of the branch. If putting it in order goes against the root, one has obtained the formula of the branch. The Emperor said: Good. The domination of the six qi — how does one await it? Qi Bo said: Ride its arriving. When clear qi comes in force, dryness dominates; wind-wood receives the stray, and liver-illness is born. When heat qi comes in force, fire dominates; metal-dryness receives the stray, and lung-illness is born. When cold qi comes in force, water dominates; fire-heat receives the stray, and heart-illness is born. When damp qi comes in force, soil dominates; cold-water receives the stray, and kidney-illness is born. When wind qi comes in force, wood dominates; soil-damp receives the stray, and spleen-illness is born. This is what is called meeting the stray and giving birth to illness. Ride a year's vacancy, and the stray is extreme. Lose the harmony of the season, and the stray is also extreme. Meet the emptiness of the moon, and the stray is also extreme. Meet the stray again, and the illness is in danger. Where there is dominating qi, its return must come. The Emperor said: And the arriving of the pulse? Qi Bo said: When jueyin arrives, the pulse is string-like. When shaoyin arrives, the pulse is hook-like. When taiyin arrives, the pulse is sunken. When shaoyang arrives, it is large and floating. When yangming arrives, it is short and rough. When taiyang arrives, it is large and long. Arriving and harmonious: even. Arriving and extreme: illness. Arriving and reversed: illness. Arriving and not arriving: illness. Not yet the time, and it arrives: illness. Yin and yang exchanged: danger. The Emperor said: Root and branch of the six qi — what they follow is not the same. How is it? Qi Bo said: There is qi that follows the root; there is qi that follows root and branch; there is qi that follows neither root nor branch. The Emperor said: I wish to hear it through to the end. Qi Bo said: Shaoyang and taiyin follow the root. Shaoyin and taiyang follow the root and follow the branch. Yangming and jueyin do not follow root and branch; they follow the middle. Therefore those who follow the root: transformation is born from the root. Those who follow root and branch: there is transformation of both. Those who follow the middle: they take the middle qi as transformation. The Emperor said: When the pulse follows and the illness is reversed — how does one examine? Qi Bo said: The pulse arrives and follows; press it, and it does not drum. All the yang are so. The Emperor said: And the reverse of all the yin — how is the pulse? Qi Bo said: The pulse arrives and follows; press it, and it drums greatly and is full. Therefore the hundred illnesses arise: some are born from the root, some from the branch, some from the middle qi. Some are obtained by taking the root; some by taking the branch; some by taking the middle qi; some by taking root and branch. Some are obtained by taking against; some by taking with. Against is the upright following. If one follows, it is against. Therefore it is said: know branch and root, and use them without peril; know clearly against and with, and walk upright without asking. This is what is meant. Those who do not know this are not sufficient to speak of examination; they are sufficient to disorder the warp. Therefore the Great Essentials say: the coarse worker laughs and laughs, taking it as already known; speech of heat is not yet finished, and cold-illness begins again. The same qi, a different form; they confuse the examination and disorder the warp. This is what is meant. The Dao of root and branch is essential and yet broad, small and yet large. One can speak one and know the harm of a hundred illnesses. Speak of branch and root, and it is easy and without loss. Watch root and branch, and qi can be made attuned. Know clearly domination and return, and be a pattern for the ten thousand people. The Dao of Heaven is then complete. The Emperor said: The change of domination and return — early and late? Qi Bo said: As for what is dominated: when domination arrives, there is already illness; the illness is already pent and restless, and the return has already sprouted. As for what returns: when domination is finished it rises; obtaining its seat, it is extreme. Domination has the slight and the extreme; return has the little and the much. If domination is harmonious, the return is harmonious; if domination is vacant, the return is vacant. This is Heaven's constant. The Emperor said: The working of domination and return: they stir not in their proper seat, or arrive after their time. Why? Qi Bo said: The birth of qi and its transformation differ in decline and fullness. The use of cold, summer-heat, warm, and cool, of fullness and decline, is in the four corners. Therefore the stirring of yang begins in the warm and is full in summer-heat; the stirring of yin begins in the clear and is full in the cold. Spring, summer, autumn, winter each miss their share. Therefore the Great Essentials say: that warmth of spring becomes the summer-heat of summer; that urgency of autumn becomes the anger of winter. Carefully press the four corners; the watch-posts all return. The end can be seen; the beginning can be known. This is what is meant. The Emperor said: Has the discrepancy a number? Qi Bo said: In all, some thirty degrees. The Emperor said: And how the pulse answers? Qi Bo said: The discrepancy follows the same method as the proper; wait the time, and it leaves. The Pulse Essentials say: spring not sunken, summer not string-like, winter not rough, autumn not rapid — this is called the four closures. Sunken in the extreme: illness. String-like in the extreme: illness. Rough in the extreme: illness. Rapid in the extreme: illness. Seen out of sequence: illness. Seen again: illness. Not yet time to leave, and it leaves: illness. Time to leave, and it does not leave: illness. Reversed: death. Therefore it is said: qi keeping and governing one another is like a balance that must not lose. The qi of yin and yang: when they are clear and still, transformation and birth govern; when they stir, harsh illness arises. This is what is meant. The Emperor said: And the dim and the bright? Qi Bo said: Two yin meeting at their end: therefore it is called dim. Two yang joined in brightness: therefore it is called bright. The pairing of dim and bright is the difference of cold and summer-heat. The Emperor said: And the solstices and the equinoxes? Qi Bo said: When qi arrives, it is called arriving; when qi divides, it is called dividing. Arriving: the qi is the same. Dividing: the qi differs. This is what is called the upright record of Heaven and Earth. The Emperor said: You say the qi of spring and autumn begins in front, the qi of winter and summer begins behind — this I already know. Yet the six qi go and return, and what governs the year is not constant. How then fill and drain? Qi Bo said: What above and below govern, follow what is of gain; set the flavors right — that is the essential. Left and right follow the same method. The Great Essentials say: what shaoyang governs — first sweet, then salty. What yangming governs — first acrid, then sour. What taiyang governs — first salty, then bitter. What jueyin governs — first sour, then acrid. What shaoyin governs — first sweet, then salty. What taiyin governs — first bitter, then sweet. Assist with what is of gain; supply what gives birth. This is called obtaining the qi. The Emperor said: Good. The birth of the hundred illnesses: all are born from wind, cold, summer-heat, damp, dryness, and fire — their transformation and their change. The classic says: what is full, drain it; what is vacant, fill it. I have bestowed this on the recipe-masters, and the recipe-masters use it and have not yet reached completeness in ten. I wish the essential Dao to walk as it must — the drum answering the stick, like pulling a thorn, like washing sweat — the worker, the craftsman, the spirit-bright, the sage. May this be heard? Qi Bo said: Examine the pivot of illness with care; do not miss what the qi finds fitting. This is what is meant. The Emperor said: I wish to hear how the pivot of illness is. Qi Bo said: All wind, shaking and dazzle, belongs to the liver. All cold that draws in and tightens, belongs to the kidney. All qi that fills and is pent, belongs to the lung. All damp that swells and fills, belongs to the spleen. All heat with a clouded mind and spasm, belongs to fire. All pain, itch, and sores, belongs to the heart. All reversal, stoppage, and leakage, belongs to what is below. All wilting, panting, and vomiting, belongs to what is above. All locked jaw, drumming and shivering, as if the spirit had lost its keep, belongs to fire. All rigidity of the nape, belongs to damp. All going against that rushes upward, belongs to fire. All distention and a large belly, belongs to heat. All restlessness, mania, and leaping the bounds, belongs to fire. All sudden rigidity, belongs to wind. All illness that has a sound, drummed as a drum, belongs to heat. All illness of puffed flesh, aching sourness, startle and fright, belongs to fire. All twisting and turning against the grain, the water-fluids turbid, belongs to heat. All illness of water-fluids clear, thin, and cold, belongs to cold. All vomiting of sour, sudden pouring and downward urgency, belongs to heat. Therefore the Great Essentials say: carefully keep the pivot of illness; each govern what it belongs to. Where it is present, seek it; where it is absent, seek it. What is full, hold it to account; what is vacant, hold it to account. You must first take the five dominations; make blood and qi abundant; let them be attuned and reach through — and bring them to peace. This is what is meant. The Emperor said: Good. The use of the five flavors as yin and yang? Qi Bo said: The acrid and the sweet that disperse are yang; the sour and the bitter that surge and drain are yin; the salty that surges and drains is yin; the bland that seeps and drains is yang. These six either gather or scatter, slacken or urge, dry or moisten, soften or harden. Walk them by what is of gain; attune the qi and make it even. The Emperor said: Those not obtained by attuning qi — how does one put them in order? The toxic and the non-toxic: which first, which after? I wish to hear the Dao. Qi Bo said: The toxic and the non-toxic take what is put in order as the host; the large and the small are the composition. The Emperor said: Please speak of the composition. Qi Bo said: One sovereign and two ministers: the small composition. One sovereign, three ministers, and five assistants: the middle composition. One sovereign, three ministers, and nine assistants: the large composition. What is cold, heat it; what is heat, cool it. What is slight, go against it; what is extreme, follow it. What is hard, pare it; what is a guest, send it away; what is worn by labor, warm it; what is knotted, scatter it; what lingers, attack it; what is dry, moisten it; what is urgent, slacken it; what is scattered, gather it; what is diminished, warm it; what is idle, set it moving; what is startled, level it. Send it up, send it down; rub it, bathe it; press it close, seize it; open it, vent it. Fit the matter — that is the old. The Emperor said: What is meant by against and with? Qi Bo said: Against is upright treatment; with is reverse treatment. Follow little or follow much — watch the matter. The Emperor said: What is meant by reverse treatment? Qi Bo said: Heat used by way of cold; cold used by way of heat; blockage used by way of blockage; opening used by way of opening. You must hide what governs, and first take what caused it. At the beginning they are the same; at the end they differ. One can break accumulation; one can split what is hard; one can make qi harmonious; one can make it end as it must. The Emperor said: Good. And those obtained by attuning qi? Qi Bo said: Go against it, follow it; go against and then follow; follow and then go against. Make qi abundant and let it be attuned — that is the Dao. The Emperor said: Good. Illness of the center and the outer — how is it? Qi Bo said: What goes from within to without: attune the within. What goes from without to within: put the without in order. What goes from within to without and is full without: first attune the within, then put the without in order. What goes from without to within and is full within: first put the without in order, then attune the within. If center and outer do not reach each other, put in order what governs the illness. The Emperor said: Good. Fire and heat return; aversion to cold and heat in the body like intermittent heat — sometimes once a day, sometimes after several days. Why? Qi Bo said: The qi of domination and return, the time of their meeting, has more and less. If yin qi is much and yang qi is little, the days of its arising are far; if yang qi is much and yin qi is little, the days of its arising are near. This is domination and return pressing each other, the measure of fullness and decline. Intermittent heat follows the same method. The Emperor said: The discourse says, put cold in order with heat, put heat in order with cold; and the recipe-masters cannot set aside the ink-line and change the Dao. There are those ill of heat: make it cold, and there is heat. There are those ill of cold: make it heat, and there is cold. Both remain, and a new illness arises again. How does one put this in order? Qi Bo said: All that, made cold, are still heat: take them from yin. All that, made heat, are still cold: take them from yang. This is what is called seeking what they belong to. The Emperor said: Good. Taking cold, and instead there is heat; taking heat, and instead there is cold — why? Qi Bo said: One has put in order the prevailing qi — therefore it is reversed. The Emperor said: And those not put in order at the prevailing, who are yet so? Qi Bo said: How complete a question. One has not put in order what the five flavors belong to. The five flavors enter the stomach, each returning to what it loves. Sour first enters the liver; bitter first enters the heart; sweet first enters the spleen; acrid first enters the lung; salty first enters the kidney. Long, they add to qi — this is the constant of how things transform. Qi added to, and long — this is the road of early death. The Emperor said: Good. The composition of a formula: sovereign and minister — what is meant? Qi Bo said: What governs the illness is called the sovereign; what assists the sovereign is called the minister; what answers the minister is called the envoy. It is not what is meant by the three ranks of above and below. The Emperor said: What is meant by the three ranks? Qi Bo said: That by which one makes clear the different threads of good and ill. The Emperor said: Good. Illness of the center and the outer — how is it? Qi Bo said: The method of attuning qi: you must distinguish yin and yang, set the center and the outer, and let each keep its quarter. What is inner, put in order within; what is outer, put in order without. What is slight, attune it; the next, level it; what is full, seize it. Sweat it, send it down. Cold, heat, warm, cool: lessen them by what they belong to; follow what is of gain. Keep the Dao carefully as the method: a thousand acts, a thousand completions. Blood and qi upright and even — long possess the mandate of Heaven. The Emperor said: Good.

The line

Qi Bo said: Carefully watch where yin and yang are, and attune them; take evenness as the mark. What is upright, treat upright; what is reversed, treat reversed.

The note

Take evenness as the mark. The utmost true essential draws the rise and fall of the movements back to one sentence: attune toward the level — not toward winning.