Library

[Shao Bian] *Yunqi Zhanhou Buhui* (Supplementary Compilation of Divination and Observation on Five Movements and Six Qi): Not seen.
Note: The above content appears in *Tushu Jicheng* (Comprehensive Collection of Books and Pictures).

[Dong Shuo] *Yunqi Dinglun* (Definitive Discussion on Five Movements and Six Qi): One volume, not seen.
The *Siku Quanshu Tiyao* (Abstracts of the Complete Library of the Four Treasuries) states: *Yunqi Dinglun*, one volume, was written by Dong Shuo of the Ming Dynasty. This work contains four discussions and eight diagrams, analyzing the theory of Five Movements and Six Qi discussed in *Suwen* (Basic Questions), arguing that these contents originally belonged to the *Liuyuan Zhengji Dalun* (Great Treatise on the Six Sources and Correct Ordinances), but the original text had long been lost. Therefore, Huangfu Mi of the Jin Dynasty, when compiling *Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion), and Quan Yuanqi of the Sui Dynasty, when annotating *Suwen*, both stated that this part was lost. It was not until Wang Bing of the Tang Dynasty that he privately collected seven chapters from *Yinyang Dalun* (Great Treatise on Yin and Yang) to supplement them, falsely claiming they were old texts kept in secret storage. Liu Shouzhen and Yang Zijian successively altered their theories, all deviating from the original meaning and full of errors. Thus, Dong Shuo wrote this book to refute them, establishing a system where Six Qi serves as the longitude and Five Movements as the latitude. Qi is static while Movement is dynamic, circulating up and down endlessly. Heaven begins with Jia, Earth begins with Zi, the number reaches sixty and then cycles without end. His arguments are very detailed and辩析 (analytical). However, using Yunqi to predict diseases is like using Fenye (astronomical divisions corresponding to geographical regions) to divine celestial phenomena; saying it is ineffective, it sometimes coincidentally works; saying it is always effective, it sometimes fails. The Way of Heaven is distant, human affairs are proximate. Those who treat diseases should seek causes through Wang (inspection), Wen (auscultation and olfaction), Wen (inquiry), and Qie (palpation), referring to heavenly and earthly qi, which is sufficient to grasp the general principles. There is no need to argue about matters without evidence or form.

[Shi Zhen] *Yunqi Huaji* (Mechanism of Transformation in Five Movements and Six Qi): Not seen.
Note: The above content appears in *Wujin County Gazetteer*.

[Qian Bao] *Yunqi Shuo* (Discussion on Five Movements and Six Qi): Not seen.
Note: The above content appears in *Zhenjiang Prefecture Gazetteer*.

[Zhang Sanxi] *Yunqi Lue* (Brief Discussion on Five Movements and Six Qi): One volume, extant.

[Li Zhongzi] *Yunqi Kao* (Examination of Five Movements and Six Qi): Not seen.
Note: The theory of Five Movements and Six Qi originates from the seven chapters supplemented by Wang Bing in *Suwen*, and appears in the posthumous writings of Chu Cheng. Thus, did the theory of Five Movements and Six Qi arise during the Six Dynasties period? Chu Cheng's book may have been fabricated based on Xiao Yuan. Xiao Ji of the Sui Dynasty, in his *Wuxing Dayi* (Great Meaning of the Five Phases), collected everything related to the Five Phases, from classics to yin-yang, medical, and divination books. However, regarding the meanings of Sheng (overcoming) and Fu (retribution) and Jialin (adding and approaching) in Five Movements and Six Qi, there is not a single word mentioned. It can be firmly known that it arose after the Sui Dynasty. This theory combines content from apocryphal texts and medical books, forming its own school, though the originator is unknown. It was only when Wang Bing collected and inserted it into *Suwen* that the theory became prominent. Yet, throughout the Tang Dynasty, no one was heard discussing it. It was not until the Song Dynasty that Yang Zijian, Shen Cunzhong, and Liu Wenshu believed in it devoutly and promoted it. However, its content is excessive and irregular, contradicting the purport of *Lingshu* (Spiritual Pivot) and *Suwen*. Although *Suwen·Wubian Pian* (Chapter on Five Transformations) mentions "establish the year first to know the time," this refers to the meaning of "Sanxu San Shi" (Three Deficiencies and Three Excesses) in *Suilu Pian* (Chapter on Annual Variations), which is different from theories like Jialin and Shengfu. It not only does not benefit treatment but also confuses later physicians, causing considerable harm. My father once vigorously refuted its absurdity in his work *Yisheng* (Medical Residues), and ancient scholars also criticized it. I now record their views for reference.

*Chu Cheng Yishu* (Posthumous Works of Chu Cheng) records: Yin Yancheng asked, "Are Five Movements and Six Qi real or false?" He replied, "Da Nao created Jiazi, and Lishou created counting, merely to record the proximity and distance of years, months, days, and hours. Thus, the current year is called the Jiazi year, Winter Solstice is the Jiazi month, the first day of the lunar month is the Jiazi day, and midnight is the Jiazi hour. Even if years, months, days, and hours accumulate to tens, hundreds, thousands, or ten thousands, they remain orderly. Paired with the Five Phases and positioned in the Five Directions, all are human constructs. Years, months, days, and hours proceed sequentially from Jiazi and Yichou, whereas the Five Phases of heaven and earth, cold, heat, wind, and rain, change abruptly. Humans contract these external qi, and diseases arise in the body. Because qi is difficult to predict in advance, diseases are difficult to predetermine. Qi is not controlled by humans, so diseases are hard for humans to measure. Deduction and verification often err, and rescue efforts easily mislead. Yu Fu and Bian Que did not discuss this; Chunyu Yi and Hua Tuo did not verify it. I have not seen any evidence that it is correct."

Huang Luzhi, preface to *Tongshen Lun* (Discourse on Communicating with the Divine), records: "I have a friend outside the secular world named Yang Jie, who once said that prescribing medicine based on Five Movements and Six Qi according to the year would even cause Zhang Zhongjing to worry."

Wang Lu, *Suhui Ji* (Collection of Tracing Back), records: "The Seven Chapters on Yunqi and other chapters of *Suwen* are two different books, authored by two different people. Their intentions differ and should not be conflated. Wang Bing believed that the upper compilation inserted into *Suwen* was not originally part of *Suwen*."

Huang Zhongli, *Shanghan Leizheng Bianhuo* (Differentiation and Confusion of Cold Damage Syndromes), records: "Regarding Yunqi corresponding to times and pulse reversal, it refers to using the time of Jialin to diagnose healthy individuals, verifying whether they will fall ill or die in the future, which is different from the pulses of existing Cold Damage diseases. Generally, if there is a specific syndrome in Cold Damage, there is a specific pulse, such as a tight pulse in Cold Damage and a slow pulse in Wind Injury. If there is a syndrome but the corresponding pulse is absent, it is called 'reversal.' "

Liu Wenshu in *Suwen Rushi Yunqi Lun Ao* (Esoteric Discussion on Yunqi in Suwen) said: "How dare the theories of the three schools of Shouzhen be attached to Zhang Zhongjing's chapters? This is merely the work of meddlesome later generations."

Wan Quan, *Douzhen Xinfa* (Heart Method for Smallpox and Chickenpox), records: "The theory of Yunqi is the secret purport of Qibo and Huangdi, specifically discussing a certain year, not the date of onset. *Shanghan Qianfa* (Standard Methods for Cold Damage) uses the date of onset to calculate and prescribe formulas, which not only loses the intent of Xuanyuan and Qibo but also disrupts the methods of Changsha (Zhang Zhongjing). Moreover, the changes of Zhu (host) and Ke (guest) qi, and Sheng (overcoming) and Fu (retribution), are difficult to predict within a year. How can one use this to predict the auspiciousness or inauspiciousness of a disease? If we believe his words, those who fall ill on a Taiyi Tianfu day are inauspicious; then those who fall ill in a Taiyi Tianfu year would all be untreatable."

*Zhouli Yisheng Jieti* (Ladder to Medical Saintliness in Zhou Li) records: "Treating Cold Damage with Yunqi involves calculating the Five Movements and Six Qi based on the patient's birth year, month, day, and hour, combined with the time of illness onset, matching them with the six meridians of Cold Damage syndromes without exception. Saying that a certain day corresponds to a certain meridian and a certain meridian requires a certain herb, and treating with Zhang Zhongjing's 113 formulas accordingly, such as Ma Huang Tang for Taiyang without sweat and Gui Zhi Tang for Taiyang with sweat, is baseless technique and a method of killing. Physicians today deceive people and heaven, constantly talking about Five Movements and Six Qi. They do not realize that cold toxic qi enters the cou li (skin and pores) and struggles between Ying (nutritive) and Wei (defensive) qi. The weak become ill, while the strong circulate qi and do not get sick immediately, or feel symptoms after one or two days, or three or four days. Thus, there is no true 'day of onset.' Using this uncertain day to say a certain day corresponds to a certain meridian and requires a certain herb is like missing by a hair's breadth and ending up a thousand miles off course, bringing disaster swiftly. Furthermore, even if Yunqi calculation yielded the true day, it would still be illogical. Therefore, I say Yunqi should not be blindly followed."

Miao Xiyong, *Bencao Jing Shulou* (Omitted Secrets of the Materia Medica), records: "Did the theory of Five Movements and Six Qi arise after the Han and Wei dynasties? Zhang Zhongjing was a late Han person, and his books do not mention it. Hua Tuo was a Three Kingdoms person, and his books do not mention it. Going back, Bian Que has no such text; going forward, Wang Shuhe rarely discusses it. I therefore know it was written by later generations, useless for treatment and misleading to learners. Learners should distinguish it deeply. I see modern physicians, lacking fundamental learning and understanding of origins, boasting about Five Movements and Six Qi to treat diseases. This is like pointing to the subtleties of arithmetic and claiming it describes physical reality, which is erroneous. Five Movements and Six Qi are empty positions. If a certain qi arrives in a year, it is calculated; if not, it is not. Since there is no qi, how can there be corresponding medicine? One sentence suffices. 'Must first know the yearly qi' means, for example, if a year has excessive rain and people suffer from dampness, medicines like Bai Zhu (Atractylodis Rhizoma) and Cang Zhu (Atractylodis Rhizoma) should be used, bitter-warm to dry dampness, assisted by wind-dispelling herbs like Fang Feng (Saposhnikoviae Radix), Qiang Huo (Notopterygii Rhizoma et Radix), Sheng Ma (Cimicifugae Rhizoma), and Ge Gen (Puerariae Lobatae Radix), because wind can overcome dampness. This is what 'must first know the yearly qi' means. 'Do not violate the harmony of heaven' means prohibiting Ma Huang (Ephedrae Herba) and Gui Zhi (Cinnamomi Ramulus) in spring and summer, and prohibiting Shi Gao (Gypsum Fibrosum), Zhi Mu (Anemarrhenae Rhizoma), Huang Qin (Scutellariae Radix), Huang Lian (Coptidis Rhizoma), and Bai Shao (Paeoniae Radix Alba) in autumn and winter. This aligns with nourishing yin in spring/summer and yang in autumn/winter, following the way of nurturing heavenly harmony. When ancients said 'not understanding Five Movements and Six Qi makes reading all medical books useless,' they referred to later ignorant people misunderstanding the principle and wrongly applying formulas, leading to frequent errors. Even reading all books would be useless. In my youth, I checked *Suwen* and found this theory. Later, traveling widely, I saw physicians and scholars everywhere discussing it, and I doubted it. I also saw Wu Kuanglu, a Neo-Confucian scholar, recording it in texts on nature and principle. I became convinced it is a method of astronomical numerology, not a medical treatment book. Later, seeing the Song edition of Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage) in Zhao Shaozai's collection, carefully examined from start to finish, I found no mention of this theory in the six meridians' treatment methods. I firmly believe my view is correct and that it is not a theory for treating Cold Damage and external contractions."

He Mengyao, *Yipian* (Medical Tablet), records: "The theory of Yunqi is rigid and inflexible, disbelieved by the insightful. However, its main point is to detail the transformations of the Six Qi: cold containing heat, heat containing cold, evil and righteousness intermingling, changing endlessly. It aims to clarify the source of human disease and exemplify the condition of the disease. Clarifying the source means people get sick from the Six Qi, urging careful deduction of the contracted qi to see if other qi is mixed, requiring combined treatment. Exemplifying the condition means heavenly and earthly qi change unpredictably, so human qi also changes, and disease conditions cannot be rigidly categorized. For instance, winter is governed by cold qi, but guest heat may add itself, causing warm periods in winter ('non-seasonal warmth'). A person contracting an external pathogen in winter may be affected by cold or non-seasonal warmth; this source must be examined. Cold qi above causes yang to hide underground, making the surface cold but wells warm. Similarly, external cold causes internal heat stagnation. This shows conditions can be analogized. This is the main intent of Yunqi proponents: take the broad strokes, omit trivialities, discard errors, and apply physical principles to the human body, which depends on skilled readers."

It also records: "Xu Lingtai, *Yixue Yuanliulun* (Source Discourse on Medicine), says: 'The theory of Sitian (Presiding Heaven) and Yunqi states that Huangdi only explained the principle of heaven-human correspondence. Its verification starts with the pulse. Whenever Shaoyin presides over heaven, the cunkou pulse at both wrists is unresponsive. When Jueyin presides, the right cunkou is unresponsive. When Taiyin presides, the left cunkou is unresponsive. When Zaiquan (Presiding Earth) is active, the chi pulse is unresponsive similarly. If the pulse does not match its position, the disease is contrary and fatal. This is one method of pulse diagnosis. Regarding diseases, one must observe whether the yearly qi is overcoming or being overcome. For example, when Jueyin presides over heaven and wind excess prevails, people suffer heart pain and flank fullness. If wind excess prevails but people develop other diseases, they should not be diagnosed as wind-damp diseases. If wind excess does not prevail, treatment should not target wind.' He also said: 'Below Xianghuo (Ministerial Fire), Shuiqi (Water Qi) attacks; below Shuiwei (Water Position), Huoqi (Fire Qi) supports. This applies to all five qi excesses. This is the principle of 'Kang Ze Hai, Cheng Nai Zhi' (Excess brings harm, support brings control). Even if there is excess, there is counter-action, opposing the Sitian qi.' He also said: 'From the first qi to the third qi, Tianqi (Heavenly Qi) governs, which is the normal state of overcoming. From the fourth qi to the final qi, Diqi (Earthly Qi) governs, which is the normal state of retribution. There is retribution only if there is overcoming. Thus, the first half of the year belongs to Sitian, the second half to Zaiquan. With variations in overcoming and being overcome, diseases become unpredictable.' He also said: 'When Jueyin presides over heaven, Shaoyin is on the left and Taiyang on the right, called Left Jian and Right Jian. All six qi have left and right jian, each governing 60 days. Thus, within a year, six qi cycle as masters. Additionally, there are reversals between North and South regimes, inconsistencies in Tianfu and Suihui alignments, and differences in excessive and deficient qi. Distinguishing and analyzing these thoroughly would take a whole year without exhausting their depth. The sages of old merely stated that heaven and earth qi operate and rotate thus. Human diseases cannot possibly correspond to every detail. Must no one get other diseases in a year? Therefore, *Neijing* treats yearly qi overcoming and retribution without distinguishing the cause of illness, simply treating the disease. For example, wind excess internally is treated with acrid-cool herbs. This simple and守 (adherent) method applies to all six qi.' He also said: 'To treat various overcoming and retribution, cold is heated, heat is cooled, warmth is cleared, coolness is warmed, regardless of frequency, aiming for balance. How uniform! The deeper aspects of Yunqi are unknowable even to sages, but in practical application, it is straightforward and easy for everyone to understand. It contradicts modern physicians who claim specific Sitian qi causes specific diseases, which opposes the flexible methods of *Neijing*.'"

Zhang Zhuo, *Shanghan Jianzheng Xiyi* (Analysis of Complications in Cold Damage), records: "The proverb says, 'Not reading Five Movements and Six Qi makes reading all medical books useless.' Thus, those slightly versed in medicine focus on Sitian and Yunqi. But *Tianyuanji* and other chapters are not original *Suwen* text; Wang Shi took *Yinyang Dalun* and inserted it into the classic. Later generations regarded it as sage wisdom, daring not criticize it. In fact, it is irrelevant to medical practice. The text explicitly states that times have fixed positions, but qi is not inevitable. Such detailed discussion is merely exploring principles. Even if overcoming and retribution are constant, politics divide north and south, and regions have altitude differences; seasons have non-seasonal changes. Within a hundred paces, sun and rain differ; a thousand miles away, cold and warmth vary. How can a fixed method measure variable changes?"

He Tang, *Yixue Guanjian* (Insights into Medicine), says: "The theory of Yunqi originates from *Suwen*, designed for seasonal changes. Spring is Wood, Summer is Fire, Autumn is Metal, Winter is Water, and the transition between Summer and Autumn is Earth. This observes heavenly and earthly climate to differentiate human diseases as the basis for treatment. *Suwen·Liujie Zangxiang Lun* (Chapter on Six Nodes and Viscera Manifestations) states that Five Movements succeed each other and govern, cycling annually. It also states Spring overcomes Longxia (Late Summer), Longxia overcomes Winter, Winter overcomes Summer, Summer overcomes Autumn, and Autumn overcomes Spring. Dividing a 360-day cycle into six qi, each governing 60 days, reveals the intent. Recorded by Heavenly Stems, it is called Five Movements; recorded by Earthly Branches, it is called Six Qi; essentially, they are the same. Over time, errors accumulated. In *Tianyuanji Dalun* and other chapters, annual stems and branches were used to divide Six Qi, losing the original intent of the sages. Annual stems and branches are universal and constant across seasons. However, weather temperature, disease deficiency/excess, regional differences, and seasonal variations are not uniform. This absurdity is obvious without deep argument. Recent *Shanghan Qianfa* uses the stem and branch of the onset day as the main factor, originating from this error, and should not be used. The Five Elements govern specific times; when present, they are Zhengqi (Righteous Qi) or Sitian; when absent but present, they are Keqi (Guest Qi); when opposite to the season, they are Zaiquan, hidden below the yellow springs. Treatment follows 'use heat avoid heat, use cold avoid cold,' meaning 'must first know yearly qi, do not violate heavenly harmony.' When Wood qi presides in spring, all directions are warm; Fire qi in summer, all are hot; Earth qi in summer-autumn transition, all are damp; Autumn is cool; Winter is cold. Diseases often follow this, which is evident. When qi opposes the season, it is Guest Qi. Treatment involves reversing false appearances. Observing this, one understands half of Yunqi."