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(Full text of *Suwen: Treatise on the Great Principle of Heaven and Origin*)

Huangdi asked, "Heaven has the Five Phases (Wu Xing), which govern five directions, thereby generating the climatic factors of Cold (Han), Heat/Shum (Shu), Dryness (Zao), Dampness (Shi), and Wind (Feng). Humans have the Zang-Five Organs (Zang-Wu), which transform into Five Qi, thereby generating the emotional responses of Joy (Xi), Anger (Nu), Pensive thought (Si), Worry (You), and Fear (Kong)." ("Yu" means to govern or oversee. "Wei" refers to direction. "Hua" refers to bio-transformation. Heaven's Five Phases oversee the five directions; thus, the East generates Wind, corresponding to Wood; the South generates Heat, corresponding to Fire; the Center generates Dampness, corresponding to Earth; the West generates Dryness, corresponding to Metal; and the North generates Cold, corresponding to Water. Humans' Zang-Five Organs transform into Five Qi; thus, the Heart transforms into Fire, with its emotion being Joy; the Liver transforms into Wood, with its emotion being Anger; the Spleen transforms into Earth, with its emotion being Pensive thought; the Lungs transform into Metal, with its emotion being Worry; and the Kidneys transform into Water, with its emotion being Fear. This illustrates the correspondence between Heaven and Humanity. In the *Treatise on Yin-Yang and Correspondences*, "Si" is rendered as "Grief"; see Yin-Yang Category I, and further details in Disease Category XXVI.) Medical texts state that the Five Movements (Wu Yun) succeed one another and each governs a specific period. At the end of the cycle, it repeats itself. I already understand this, but I wish to hear how it combines with the manifestations of the Three Yin and Three Yang (San Yin San Yang)." ("Lun" refers to the previous six sections on Zang-Five Manifestations. "At the end of the cycle, it repeats itself" means that after one full year, the cycle restarts. The Three Yin and Three Yang refer to the Six Qi. Here it says there are Five Movements of Qi, and also Six Qi. Since five and six are unequal, how will they combine?" Gui Yuzhou bowed deeply and replied twice, "What an insightful question! The Five Movements and Yin-Yang are the Way of Heaven and Earth, the guidelines for all things, the parents of change, the origin of life and death, and the repository of spiritual illumination. How could one not understand them?" (These sentences are identical to those in the *Treatise on Yin-Yang and Correspondences*, except for the addition of "Five Movements." For detailed notes, see Yin-Yang Category I.) Therefore, the generation of things is called 'Transformation' (Hua). (The generation of all things is due to the bio-transformation of Yin-Yang Qi.) When things reach their extreme, it is called 'Change' (Bian). (When prosperity reaches its peak, decline follows; when decline reaches its extreme, prosperity returns. Thus, when things reach their extreme, they must change. The *Treatise on the Subtle Principles of the Six* states: 'The generation of things comes from Transformation; the extremity of things comes from Change. The mutual pressure of Transformation and Change is the cause of success and failure.' The *Treatise on the Five Constant Administrations* states: 'When Qi begins, there is bio-transformation; when Qi scatters, there is form; when Qi spreads, there is abundant nourishment; when Qi ends, there is transformation of image.') When Yin-Yang cannot be measured, it is called 'Spirit/Divinity' (Shen). (That which occurs without human intervention is called immeasurable, hence it is called Shen. This refers to the Way of Heaven.) When the use of Shen has no fixed method, it is called 'Sagehood' (Sheng). (The function of Shen involves unpredictable changes, hence it is called 'no fixed method' (Wu Fang). 'No fixed method' is a term for great and transformative power. The *Nanhua Jing: Chapter on Heavenly Movement* states: 'The transmission of no fixed method responds to things without limit.' Hence it is called Sagehood. This refers to the Way of Humanity.) As for the function of change: (Function refers to efficacy. The Way of Heaven and Earth's Yin-Yang has both substance (Ti) and function (Yong). Yin-Yang is the substance of change; change is the function of Yin-Yang. The following elaborates on the principle of Shen's function.) In Heaven, it manifests as Profound Mystery (Xuan). (Xuan means profound and distant. The Way of Heaven is infinite, hence in Heaven it is Profound.) In Humans, it manifests as the Way (Dao). (Dao is the name for all wonders. Only humans can utilize it, hence in humans it is Dao.) On Earth, it manifests as Transformation (Hua). (Hua means bio-generation. The growth and sustenance of things come from Earth, hence on Earth it is Transformation.) Transformation generates the Five Flavors. (From transformation comes matter; with matter comes flavor. Thus, Transformation generates the Five Flavors, originating from Earth.) The Way generates Wisdom. (With Dao, there is action; with action, there is wisdom. Thus, the Way generates Wisdom, residing in humans.) The Profound generates Spirit. (Profound implies immeasurability; immeasurability implies the presence of Spirit. Thus, the Profound generates Spirit, rooted in Heaven.) Spirit in Heaven manifests as Wind; on Earth, it manifests as Wood. (The following all discuss the function of Shen's transformation. Shen is discussed in terms of Qi. Thus, the formless in Heaven is Wind, and the formed on Earth is Wood. Wind and Wood share the same Qi, representing the transformation of the East. The rest follow this pattern.) Spirit in Heaven manifests as Heat; on Earth, it manifests as Fire. (Heat and Fire share the same Qi, representing the transformation of the South.) Spirit in Heaven manifests as Dampness; on Earth, it manifests as Earth. (Dampness and Earth share the same Qi, representing the transformation of the Center.) Spirit in Heaven manifests as Dryness; on Earth, it manifests as Metal. (Dryness and Metal share the same Qi, representing the transformation of the West.) Spirit in Heaven manifests as Cold; on Earth, it manifests as Water. (Cold and Water share the same Qi, representing the transformation of the North. From 'In Heaven it is Profound' to here, it is identical to the *Treatise on the Five Movements*, see Zang-Five Category VI.) Therefore, in Heaven it is Qi, and on Earth it takes Form. (Qi refers to the Wind, Heat, Dampness, Dryness, and Cold mentioned above; Form refers to the Wood, Fire, Earth, Metal, and Water mentioned above. This highlights the Five Phases to show that the generation of all things relies on substance grounded in Earth and Qi circulating in Heaven.) Form and Qi interact and mutually influence each other, thereby bio-generating all things. (Form is Yin. Qi is Yang. The interaction of Form and Qi is the union of Yin and Yang. Union leads to the bio-generation of all things. Thus, the *Treatise on Preserving Life and Completing Vitality* states: 'The combination of Heaven and Earth Qi is called Human.' This is precisely the meaning.) However, Heaven and Earth are the upper and lower containers of all things. (Heaven covers them, so it is above. Earth carries them, so it is below. If viewed from the perspective of Si Tian (Chief Qi) and Zai Quan (Subterranean Qi), they are also upper and lower.) Left and Right are the pathways of Yin and Yang. (Left belongs to Yang and governs ascending, so the Yang pathway moves southward. Right belongs to Yin and governs descending, so the Yin pathway moves northward. These are the pathways of Yin and Yang. This also applies to the four intercalary Qi positions of Si Tian and Zai Quan.) Water and Fire are the omens/signs (Zheng Zhao) of Yin and Yang. ('Zheng' means evidence. 'Zhao' means manifestation. The signs of Yin and Yang are seen in Water and Fire; the functions of Water and Fire are seen in Cold and Heat. Thus, the recurrence of Yin and Yang is manifested by Cold and Heat, which is what is meant here. The above sentences are slightly different from the *Treatise on Yin-Yang and Correspondences*; see Yin-Yang Category I.) Metal and Wood are the beginning and end of generation and completion. (Metal governs Autumn; its Qi converges to complete all things. Wood governs Spring; its Qi expands to generate all things. Thus, they are the beginning and end of generation and completion. Note: The above mentions Water, Fire, Metal, and Wood, the four of the Five Phases, each with its own function. Why is Earth not mentioned? Because Earth's virtue is central. All four cannot exist without Earth. Thus, Earth shares the functions of the four Qi and resides dominantly at the end of each season. Therefore, it cannot be listed separately.) Qi has degrees of abundance, and Form has phases of prosperity and decline. The mutual attraction of Upper and Lower makes gains and losses apparent. (Qi in Heaven has degrees of abundance, hence Yin and Yang are divided into three levels. Form on Earth has phases of prosperity and decline, hence the Five Phases have differences of Excess (Tai) and Deficiency (Shao). Mutual attraction of Upper and Lower refers to the interaction of Form and Qi. Heaven's Qi descends, flowing into Earth; Earth's Qi ascends, rising to Heaven. Ascending and descending are causally linked, making the variations of Qi movement—Excess, Deficiency, Overcoming, and Repayment—more or less apparent, and gains and losses become clear. The chapters in this category elaborate on the meaning of gains and losses and should be studied carefully.) Huangdi said, "I wish to hear how the Five Movements govern the seasons." (Governing the seasonal commands.) Gui Yuzhou said, "The Five Qi circulate and operate, each completing its cycle over a year. They do not merely govern the seasons." (Completing its cycle over a year means each of the Five Movements governs for a full year to complete its days, such as Jia and Ji years being governed by Earth Movement, etc., not just governing the four seasons.) Huangdi said, "Please explain what you mean." Gui Yuzhou said, "This humble servant has long examined the text of the *Tai Shi Tian Yuan Ce* (Record of the Primordial Heavenly Origin): 'The Great Void is vast and boundless, initiating the foundation of Bio-Origin. (The *Tai Shi Tian Yuan Ce* is likely an ancient text recording Heavenly Origin. 'Great Void' is what Zhou Dunyi calls Wuji (Non-Limit) and Zhang Zai calls 'from the Great Void comes the name of Heaven.' 'Liao Kuo' means empty and boundless. 'Zhao' means begin. 'Ji' means establish. 'Hua Yuan' is the root of creation. Pronunciation: Kuo sounds like 'ku guo'; Zhao sounds like 'zhao'.) All things borrow from it to begin; the Five Movements traverse Heaven endlessly. (Borrowing to begin means all things start growing by borrowing from the Bio-Origin. Traversing Heaven endlessly means the Five Phases move through Heaven without cessation.) Distributing True Qi and Spiritual Awareness, it presides over Kun Yuan. (Distributing means spreading Heavenly Qi everywhere. Qi includes True Qi, and the mechanism of transformation is thus. Things have spiritual awareness, akin to innate knowing. Although all things receive form and Qi from Heaven and Earth, Earth is also an object within Heaven. Thus, the *I Ching* says: 'Great indeed is Qian Yuan, by which all things begin; it unifies Heaven. Supreme indeed is Kun Yuan, by which all things are born; it follows and receives Heaven.' It also says: 'Forming images is called Qian; imitating patterns is called Kun.' Thus, Kun's Yuan is no different from Qian's Yuan, hence it is said to preside over Kun Yuan.) Nine Stars hang bright; Seven Luminaries revolve. (Nine Stars: Tian Peng 1, Tian Rui 2, Tian Chong 3, Tian Fu 4, Tian Qin 5, Tian Xin 6, Tian Ren 7, Tian Zhu 8, Tian Ying 9. See Supplementary Text on Root Diseases and detailed Nine Palaces Star Field Diagrams, used by modern Qimen Dunjia practitioners. Seven Luminaries refer to the Sun, Moon, and five planets, called Seven Policies in the *Book of Shun*. The seven move like stars in the sky, with varying speeds and directions, hence 'revolving'.) It is called Yin, it is called Yang; it is called Soft, it is called Hard. (Yin and Yang are the principles of Heaven. Soft and Hard are the principles of Earth. The *I Ching Commentary* states: 'Establishing the Way of Heaven is Yin and Yang; establishing the Way of Earth is Soft and Hard.' Shao Yong said: 'The greatness of Heaven is exhausted by Yin and Yang; the greatness of Earth is exhausted by Soft and Hard.' Thus, Heaven's Way provides beginnings through Yin and Yang alone; Earth's Way provides birth through Soft and Hard alone. However, Hard is the way of Yang, and Soft is the way of Yin. Hence it is also said: 'Movement and stillness have constancy; Hard and Soft determine outcomes.' Here, Yin-Yang and Soft-Hard are combined to summarize Heaven and Earth.) Darkness and Light are positioned; Cold and Heat expand and contract. (Yang governs day, Yin governs night—the darkness and light of a day. From the last day of the month to the new moon, from the quarter moons to the full moon—the darkness and light of a month. Spring and Summer govern Yang and growth; Autumn and Winter govern Yin and storage—the darkness and light of a year. Once darkness and light are positioned, Cold and Heat follow in expansion and contraction. Expansion and contraction refer to coming and going.) Generation upon generation, transformation upon transformation; all categories of things are clearly manifested. (The *I Ching* says: 'Clouds move, rain is given; categories of things flow and take shape.' It also says: 'Heaven and Earth intertwine, all things transform purely.' This is why generation is endless, transformation is infinite, and all categories of things are clearly manifested. 'Zhang' means clearly manifested.) My lineage has transmitted this for ten generations; this is what is meant." (Long transmission of words and practice, spanning ten generations, refers to this Dao. The above meanings should be cross-referenced with the chapters in Yin-Yang Category.)

Huangdi said, "Excellent. What is meant by 'Qi has degrees of abundance, and Form has phases of prosperity and decline'?" Gui Yuzhou said, "Yin and Yang Qi each have degrees of abundance, hence they are called Three Yin and Three Yang. Form having phases of prosperity and decline refers to the governance of the Five Phases, each having Excess (Tai Guo) and Deficiency (Bu Ji). (The following explains the prosperity and decline of Form and Qi. Yin and Yang Qi have varying degrees of abundance, hence Jue Yin is First Yin, Shao Yin is Second Yin, Tai Yin is Third Yin; Shao Yang is First Yang, Yang Ming is Second Yang, Tai Yang is Third Yang. Form has prosperity and decline, such as Wood having Shao/Tai Jue, Fire having Shao/Tai Zhi, Earth having Shao/Tai Gong, Metal having Shao/Tai Shang, Water having Shao/Tai Yu. This is the governance of the Five Phases, each having Excess and Deficiency.) Thus, initially, where there is Excess, Deficiency follows; where there is Deficiency, Excess succeeds it. (This refers to the alternating waxing and waning of Qi movement. 'Shi' means first/prior. 'Sui' means following/later. Speaking of the sixty-year cycle: when Jia comes, Yi follows; Jia is Tai Gong, Yi is Shao Shang. This is Excess coming, followed by Deficiency. When Yi comes, Bing follows; Yi is Shao Shang, Bing is Tai Yu. This is Deficiency coming, followed by Excess. This applies to all yearly climates. Speaking of surplus and deficit victory: where Fire blazes, Water must dry up; where Water is abundant, Fire must extinguish; where Yin declines, Yang gathers; where Yang declines, Yin gathers. All these follow the meaning of prior leading and subsequent following. The waxing and waning of Qi movement implies that where there is prosperity, there is decline; where there is overcoming, there is repayment. They follow each other, strength and weakness add up, and changes arise.) Knowing how to welcome and follow allows one to predict the Qi. (Welcoming means welcoming its arrival. Following means following its departure. If seasonal climates have prosperity and decline, the arrival of Qi indicators may be early or late. One must know beforehand whether it arrives or not; this is knowing how to welcome. Qi movement has overcoming and repayment; minor overcoming brings minor repayment, major overcoming brings major repayment. One must know beforehand whether it is minor or major; this is knowing how to follow. Knowing how to welcome and follow allows one to predict yearly Qi, and heavenly harmony can be preserved.) Responding to Heaven makes it Tian Fu (Heavenly符); Concurring with the Year makes it Sui Zhi (Yearly Direct); The Triple Combination governs treatment. ('Fu' means match/coincide. 'Cheng' means receiving from above. 'Zhi' means meeting/converging. Responding to Heaven makes Tian Fu: e.g., Ding Si and Ding Hai years, Wood Qi coincides; Wu Yin, Wu Shen, Wu Zi, Wu Wu years, Fire Qi coincides; Ji Chou, Ji Wei years, Earth Qi coincides; Yi Mao, Yi You years, Metal Qi coincides; Bing Chen, Bing Xu years, Water Qi coincides. In these twelve years, the Central Movement matches the Si Tian Qi, hence called Tian Fu. Concurring with the Year makes Sui Zhi: e.g., Ding Mao year, Wood concurs with Wood; Wu Wu year, Fire concurs with Fire; Yi You year, Metal concurs with Metal; Bing Zi year, Water concurs with Water; Jia Chen, Jia Xu, Ji Chou, Ji Wei years, Earth concurs with Earth. This is because the Year Branch and Year Movement share the same Qi, hence called Sui Zhi, also known as Sui Hui (Year Meeting). It does not distinguish between Yang and Yin years, but only takes the four cardinal years (Zi, Wu, Mao, You) as the four direct concurring years. Earth has no fixed position, residing dominantly at the end of each season for eighteen days plus, so generally discussing concurring years includes Chen, Xu, Chou, Wei, totaling eight years. Triple Combination governs treatment, referring to the coordination of Heaven's Qi, Movement Qi, and Year. All cases of Tian Fu and Sui Hui fall within these three categories. If Upper, Middle, and Lower Qi all coincide, it is called Tai Yi Tian Fu (Supreme One Heavenly符), e.g., Yi You year Metal Triple Combination, Wu Wu year Fire Triple Combination, Ji Chou/Ji Wei year Earth Triple Combination, totaling four years. Detailed notes above, see *Tu Yi* Vol. 2, Tian Fu Sui Hui Diagram Explanation.)

Huangdi said, "How does the mutual attraction of Upper and Lower work?" (The following explains the mutual attraction of Upper and Lower.) Gui Yuzhou said, "Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin and Yang of Heaven; the Three Yin and Three Yang receive them from above. (Cold, Heat, Dryness, Dampness, Wind, and Fire are the Six Qi transformed in Heaven, hence the Yin and Yang of Heaven. The Three Yin and Three Yang receive them from above: Jue Yin receives Wind Qi, Shao Yin receives Fire Qi, Tai Yin receives Dampness Qi—these are the Three Yin. Shao Yang receives Summer Heat Qi, Yang Ming receives Dryness Qi, Tai Yang receives Cold Qi—these are the Three Yang.) Wood, Fire, Earth, Metal, Water, and Fire are the Yin and Yang of Earth; Growth, Flourishing, Transformation, Harvesting, and Storage respond to them from below. (Wood, Fire, Earth, Metal, Water, and Fire are the Five Phases formed on Earth, hence the Yin and Yang of Earth. Growth, Flourishing, Transformation, Harvesting, and Storage respond from below: Wood corresponds to Growth, Fire to Flourishing, Earth to Transformation, Metal to Harvesting, Water to Storage. Note: In the previous ten sentences regarding Spirit in Heaven as Wind, etc., the heavenly aspects only mention Wind, Heat, Dampness, Dryness, Cold, and the earthly aspects only mention Wood, Fire, Earth, Metal, Water. But these two sections mention Cold, Heat, Dryness, Dampness, Wind, Fire, and Wood, Fire, Earth, Metal, Water, Fire. This is because the Heat in Heaven is divided into Summer Heat and Fire to make six, and the Fire on Earth is divided into Ministerial Fire and Sovereign Fire to make six. This is transforming the Five Phases into Six Qi, hence the division into Three Yin and Three Yang. The meaning of the two Fires is explained below.) Heaven uses Yang to generate and Yin to flourish; Earth uses Yang to kill and Yin to store. (Heaven is Yang; Yang governs ascending. Ascending leads to generation, so Heaven uses Yang to generate and Yin to flourish, containing Yin within Yang. Earth is Yin; Yin governs descending. Descending leads to death, so Earth uses Yang to kill and Yin to store, containing Yang within Yin. Observing the Zang-Five Qi, this signification is visible. The first half of the year is Yang; Yang ascends upward, governed by Heaven's Qi, hence Spring generates and Summer flourishes. The second half of the year is Yin; Yin descends downward, governed by Earth's Qi, hence Autumn harvests and Winter stores. The detailed meaning of this section is also found in Yin-Yang Category I.) Heaven has Yin and Yang, and Earth also has Yin and Yang. Thus, Yang contains Yin, and Yin contains Yang. (Heaven is fundamentally Yang, yet contains Yin within it; Earth is fundamentally Yin, yet contains Yang within it. This is the principle of mutual containment of Yin and Yang, such as Kan containing odd lines, Li containing even lines, brightness within water, darkness within water. Because Yang contains Yin, Heaven's Qi can descend. Because Yin contains Yang, Earth's Qi can ascend. This is the root of the mutual attraction of Upper and Lower. Below 'Earth also has Yin and Yang,' the original text had sixteen characters: 'Wood, Fire, Earth, Metal, Water, Fire, Earth's Yin and Yang, Growth, Flourishing, Transformation, Harvesting, Storage.' These are interpolations and have been removed.) Therefore, to know the Yin and Yang of Heaven and Earth: Qi responding to Heaven moves and never rests, hence it shifts right every five years; Qi responding to Earth is still and holds its position, hence it completes a cycle every six periods. (Qi responding to Heaven refers to the Five Phases responding to the Heavenly Stems. Moving and never resting refers to the rotation of the Six Jia cycles adding Heaven to Earth. Shifting right every five years is the response of Heavenly Stems, i.e., the following example: Jia and Ji years are governed by Earth Movement. After Jia, Yi, Bing, Ding, Wu complete one cycle of Five Movements, then Ji, Geng, Xin, Ren, Gui complete another cycle. As Jia shifts right, Ji comes; as Ji shifts, Jia comes. Hence it shifts right every five years. Qi responding to Earth refers to the Six Qi responding to the Earthly Branches. Still and holding position refers to Earth receiving Heaven while Earthly Branches remain stationary. Completing a cycle every six periods is the cycle of Earthly Branches, i.e., the following example: Zi and Wu years, Upper sees Shao Yin. After Zi, Chou, Yin, Mao, Chen, Si complete one set of Six Qi, then Wu, Wei, Shen, You, Xu, Hai complete another set. Ending and restarting, hence it completes a cycle every six periods.) Movement and stillness attract each other; Upper and Lower approach each other; Yin and Yang interlace, and changes arise from this. (Movement responds to Heaven, stillness responds to Earth. Hence 'movement and stillness,' 'upper and lower' all refer to the combining Qi of Heaven and Earth, concluding the meaning of mutual attraction mentioned above.)

Huangdi said, "Regarding the cycles of Upper and Lower, is there a numerical order?" Gui Yuzhou said, "Heaven uses six as its rhythm; Earth uses five as its system. (Heaven's number is five, with five Yin and five Yang, hence the Ten Heavenly Stems. Earth's number is six, with six Yin and six Yang, hence the Twelve Earthly Branches. However, Heaven's five must obtain Earth's six as its rhythm; Earth's six must obtain Heaven's five as its system. Only then are the Six Jia completed, and yearly Qi prepared. For example, above Zi and Wu is Sovereign Fire; above Chou and Wei is Damp Earth; above Yin and Shen is Ministerial Fire; above Mao and You is Dry Metal; above Chen and Xu is Cold Water; above Si and Hai is Wind Wood. This is Six Qi in Heaven, using Earth's six as its rhythm. Jia and Ji are Earth Movement; Yi and Geng are Metal Movement; Bing and Xin are Water Movement; Ding and Ren are Wood Movement; Wu and Gui are Fire Movement. This is Five Phases on Earth, using Heaven's five as its system. This uses Earthly Branches to correspond to Heaven's Six Qi, and Heavenly Stems to combine with Earth's Five Phases, precisely their mutual attraction of Upper and Lower, combining the numbers five and six.) Circulating Heaven's Qi, six periods constitute one complete set; Ending Earth's Chronicle, five years constitute one cycle. (Heaven's Six Qi each govern one year, hence six periods constitute one complete set. Earth's Five Phases each govern one year, hence five years constitute one cycle. Another interpretation: It should be read as 'Circulating Heaven's Qi, six...' and 'Ending Earth's Chronicle, five...'. This is also valid. It means one year has Six Qi, each governing one step, each step sixty days. Six times sixty is three hundred sixty days; this is circulating Heaven's Qi six times, hence the period is one complete set. One year has Five Phases, each governing one Movement, each Movement seventy-two days. Five times seventy-two is three hundred sixty days; this is ending Earth's Chronicle five times, hence the year is one cycle. This speaks of the five and six of one year to align with the ji and zhou numbers below, showing particular relevance.) Sovereign Fire illuminates; Ministerial Fire maintains its position. (This explains why Heaven's Six Qi have only two types of Fire. Sovereign is above; Minister is below. Yang above is Sovereign Fire. Yang below is Ministerial Fire. Above corresponds to Li, Yang outside, hence Sovereign Fire illuminates. Below corresponds to Kan, Yang inside, hence Ministerial Fire maintains its position. Fire is one, but above/below and dark/light differ in appearance; this is why distinction is made. I note: Wang Bing's commentary on this says: 'Sovereign Fire is to the right of Ministerial Fire, but establishes its name at the Sovereign position without establishing yearly Qi.' It also says: 'By name serving Heaven, it is called Sovereign Fire to illuminate.')