Library

Name. Adhering to its position and receiving the mandate, it is called "Ministerial Fire by Position." A detailed examination of this view reveals that changing the character "Ming" (Brightness/Clarity) to "Ming" (Name) is fundamentally incorrect. This likely stems from citing the *Suwen: Zhi Zhen Yao Da Lun* which states "Shaoyin does not govern Qi transformation," thereby extrapolating that "Sovereign Fire does not establish the Yearly Qi." However, what is meant by "does not govern Qi transformation" is that Sovereign Fire does not preside over the transformations of the Five Movements (Wu Yun), not that it has no relation to the Six Qi. For instance, in the Zi and Wu years, Shaoyin appears above as the ruling Qi (Si Tian). The Six Qi are divided to govern Heaven and Earth, each having its specific jurisdiction; how can one say it does not establish the Yearly Qi? Moreover, as the Great Master, how could Sovereign Fire merely exist as an empty name above? This has led later scholars to revere this view, asserting "Sovereogn Fire by Name," effectively erasing the character "Ming" (Brightness), which greatly deviates from the crucial intent of the ancient sages.

The function of Heaven and Humanity lies in Shen Ming (Spiritual Clarity). Only through Shen (Spirit/Mystery) is there Ming (Brightness/Clarity); only through Ming is there Shen. Heaven possesses it to illuminate all directions; humanity possesses it to see clearly across vast distances. All these utilize the power of "Ming." It is indeed something that Heaven, Earth, and all things cannot do without for a moment. Thus, the *Qi Jiao Bian Da Lun* states: "The movement and stillness of Heaven and Earth are governed by Shen Ming." The *Sheng Qi Tong Tian Lun* states: "Human Yang Qi is like Heaven and the Sun; if it loses its proper place, lifespan is shortened and brilliance is obscured. Therefore, the movement of Heaven relies on the brightness of the Sun." These all illustrate the meaning of "Sovereign Fire by Brightness." Furthermore, the *Zhouyi: Shuo Gua Zhuan* says: "Li represents Brightness; all things meet. It is the trigram of the South. The Sage faces South to listen to the world and rules towards the Brightness, taking inspiration from this." From this perspective, both Heavenly timing and Human affairs rely on this "Ming" as their master. To erase it later is a grave error, which must be corrected.

Additionally: Although "Sovereign Fire by Brightness, Ministerial Fire by Position" carries the annotated meaning as described, viewing ordinary fire reveals distinctions in quality and form, corresponding to the differences between Sovereign and Ministerial regarding Brightness and Position. "Brightness" refers to light, which is the Qi (Energy/Air) of fire. "Position" refers to form, which is the Zhi (Substance/Matter) of fire. Consider a one-inch lamp: its light fills the room; this is the manifestation of Qi. Consider a furnace full of charcoal: it has heat but no flame; this is the manifestation of Zhi. Both flame and charcoal are fire. Yet, flame is bright while charcoal is dark; flame is void while charcoal is solid; flame is dynamic while charcoal is static; flame rises while charcoal stays below. Proving this, Qi and Zhi naturally have upper and lower distinctions, which is indeed the distinction between Sovereign and Ministerial Fire. Therefore, Sovereign Fire resides above, like the sun's brightness, manifesting the Way of Heaven; in humans, it corresponds to the Heart, from which Shen Ming emerges. Ministerial Fire resides below, like the warmth of underground springs, nourishing all things; in humans, it corresponds to the Kidney, where Yuan Yang (Primordial Yang) is stored.

Thus, in the sequence of the Six Qi, Sovereign Fire comes first, and Ministerial Fire follows. The former initiates the generation of things, and the latter completes their fruition. Among the 360 days, the periods governed by these two fires are limited to the fourth, fifth, sixth, and seventh months, totaling 120 days, accomplishing the year's transformative work. This is the function of the two fires. One might ask: In the Six Qi, each of the Five Elements occupies one, yet Fire is divided into two. Why? The answer is: The Way of Heaven and Earth is Yin and Yang. Yang governs generation, Yin governs destruction. If Yang Qi is insufficient, the potential for life cannot expand. Thus, the Way of Yang is substantial, the Way of Yin is hollow; Yang Qi is firm, Yin Qi is soft. This is the natural law of Yin and Yang. Regarding the division of Six Qi, three belong to Yin: Dampness, Dryness, Cold. Two belong to Yang: Wind, Heat. If Fire did not have the transformations of Sovereign and Ministerial, Yin would prevail over Yang, and destruction would outweigh generation. Hence, the two Fires are indispensable. If one argues that because there are only two Fires, "Yang is always in excess" and attempts to suppress it exclusively, one damages the harmony of Heaven and the root of life, with nothing being more severe. Scholars must carefully examine these great principles. (*Zhi Zhen Yao Da Lun*: "Shaoyin does not govern Qi transformation." See Category 24 for details. *Sheng Qi Tong Tian Lun*: "Heaven's movement relies on the Sun's brightness." See Disease Category 5 for details. Both should be consulted.)

Five and Six combined result in 720 Qi periods forming one Ji (Cycle), spanning thirty years. (Heaven completes its cycle in six periods [six years]; Earth completes its cycle in five years. After a cycle, one Qi remains, until they meet again. Five times six equals thirty years; six times five equals thirty years. Thus, combining five and six, 720 Qi periods constitute one Ji, totaling thirty years. This is stated in general terms. Specifically, thirty years align with the measure of one year. One year has 360 days. Divided by six into Six Qi, each gets 60 days. Divided by five into Five Movements, each gets 72 days. Divided into 72 Hou (periods), each gets 5 days. Thirty years have 360 months. Divided by six, each gets 60 months. Divided by five, each gets 72 months. Divided by 720, each gets 15 days, constituting one Qi period, also called one Jie (Solar Term). This is the great convergence of Five and Six, from which the numbers of Yuan, Hui, Yun, and Shi originate. Hence it is called one Ji, or one Shi.)

1,440 Qi periods span sixty years for one complete Zhou (Cycle). Deficiencies and Excesses are all visible here. (Doubling thirty years yields this number, representing one 60-year Jiazi cycle. Within this, the interactions of the Five Movements and Six Qi, and the numbers of mutual approach, are fully contained. Thus, all excessive, deficient, reverse, smooth, overcoming, and retaliatory Qi patterns can be observed here.)

The Yellow Emperor said: Your words cover the ultimate Heavenly Qi and the complete Earthly records. They are thorough. I wish to hear them and preserve them. Above, to govern the people; below, to cultivate oneself. Let the people be enlightened, let superiors and inferiors be harmonious and affectionate, let virtue flow downward, let descendants be free from worry, and let this be passed down to posterity without end. May I hear it? (This section clarifies the meaning of Five and Six. The Emperor's statement "govern the people above" reveals the Sage-Emperor's emphasis on the welfare of the people.)

Gui Yuzhou replied: The mechanism of the Ultimate Numbers is urgent, narrow, and subtle. Its arrival can be seen; its departure can be traced. Those who respect it prosper; those who slight it perish. Those who act against the Dao for selfish ends will inevitably incur Heavenly punishment. (The mechanism of Ultimate Numbers refers to the combination of Five and Six. "Urgent, narrow, and subtle" means the Qi and numbers of Heaven and Earth are refined, minute, and close at hand, applicable to all things. "Arrival can be seen, departure can be traced" means one can observe the Ultimate through Qi, and seek the Numbers through the Ultimate. Because the subtlety of Ultimate Numbers determines safety and danger, respecting it leads to prosperity, while slighting it leads to ruin. Respect involves following the Dao, as recorded in various chapters on health preservation. Acting against the Dao for selfish purposes and defying Heaven brings disaster. One must be cautious! 'Ze' sounds like 'zha', meaning near.) I respectfully obey the Way of Heaven and request you speak the essential truths. (The essential truth of the Ultimate.)

The Yellow Emperor said: He who speaks well of the beginning must converge on the end. He who speaks well of the near must know the far. (Only one who is clear and profound in the Dao can speak of the beginning to converge on the end, and speak of the near to know the far.) Thus, when the Ultimate Numbers are exhausted, the Dao is not confused; this is called clarity. I hope you will extend and arrange them in order, making them systematic, concise yet sufficient, enduring yet unbroken, easy to use and remember, serving as a guideline. I wish to hear all the essentials of the Ultimate Numbers. (The meaning of Ultimate Numbers varies in this classic; see the Huitong Qiheng category for details. 'Jian' means concise. 'Kui' means lacking.)

Gui Yuzhou said: How clear your question! How bright the Dao! It is like a drum responding to the beat, or an echo responding to sound. ('Fu' is the drumstick. The striker produces sound; the responder produces echo. 'Fu' sounds like 'fu'.) I have heard: In Jia and Ji years, Earth Movement governs. In Yi and Geng years, Metal Movement governs. In Bing and Xin years, Water Movement governs. In Ding and Ren years, Wood Movement governs. In Wu and Gui years, Fire Movement governs. (This is the correspondence of the Five Elements to the Heavenly Stems, known as the Five Movements. Details are in the next chapter and the Five Movements diagram in Tu Yi.)

The Yellow Emperor asked: How do they combine with the Three Yin and Three Yang? Gui Yuzhou replied: In Zi and Wu years, Shaoyin appears above. In Chou and Wei years, Taiyin appears above. In Yin and Shen years, Shaoyang appears above. In Mao and You years, Yangming appears above. In Chen and Xu years, Taiyang appears above. In Si and Hai years, Jueyin appears above. (This is the correspondence of the Three Yin and Three Yang to the Earthly Branches, known as the Six Qi. 'Above' refers to the Ruling Qi (Si Tian). For example, in Zi and Wu years, Shaoyin rules above. This applies to all twelve years.) Shaoyin is called the Biao (Surface/Marker); Jueyin is called the Zhong (End). ('Biao' means head/start. 'Zhong' means end. The sixty-year Yin-Yang sequence starts with Zi-Wu, so Shaoyin is the start. It ends with Si-Hai, so Jueyin is the end.)

Above Jueyin, Wind Qi governs. Above Shaoyin, Heat Qi governs. Above Taiyin, Dampness Qi governs. Above Shaoyang, Ministerial Fire governs. Above Yangming, Dryness Qi governs. Above Taiyang, Cold Qi governs. This is called the Ben (Root), known as the Liu Yuan (Six Primals). (The Three Yin and Three Yang are primarily determined by the transformations of the Six Qi: Wind transforms Jueyin, Heat transforms Shaoyin, Dampness transforms Taiyin, Fire transforms Shaoyang, Dryness transforms Yangming, Cold transforms Taiyang. Thus, the Six Qi are the Root, and the Three Yin and Three Yang are the Surface. These six all derive from the One Qi of Tian Yuan, dividing into six, hence called Six Primals. The title 'Tian Yuan Ji' derives its meaning from this.)

The Yellow Emperor said: How radiant the Dao! How clear the discourse! Please inscribe it on jade tablets and store it in golden caskets, labeling it "Tian Yuan Ji." (Inscribing on jade ensures permanence. Storing in gold indicates preciousness. 'Shu' means label/mark.)