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(From *Suwen: Zhi Zhen Yao Da Lun*)

Huangdi asked, "I understand that the five Qi interact and alternate in abundance and deficiency. However, regarding the Six Qi governing separately, how do they arrive when they are in charge of Heaven and Earth?" ("Arrival" refers to being in their proper position.) Qibo bowed twice and replied, "Your question is very clear! This is the great principle of Heaven and Earth's changes, and the mechanism by which human spirit corresponds universally with them." (The principles of Heaven and Earth's changes and the mechanisms of human spirit movement differ internally and externally, yet their correspondence is one and the same.) Huangdi said, "I wish to hear about how this corresponds to the obviousness of Heaven above and the obscurity of Earth below. How does it work?" Qibo said, "This is generated by the Dao, and it is where physicians often doubt." ("Obviousness" refers to conforming to the manifest laws of Heavenly Dao. "Obscurity" refers to conforming to the hidden subtleties of Creation. The Dao generates from a single source; if physicians do not grasp the essentials, they scatter endlessly and thus have much doubt.) Huangdi said, "I wish to hear about this Dao." Qibo said, "When Jueyin governs Heaven, its transformation is Wind; (Jueyin belongs to Wood, and its transformation is Wind. All harmonious Qi rising Yang and generating all things are transformations of Wind.) When Shaoyin governs Heaven, its transformation is Heat; (Shaoyin belongs to Minister Fire [Jun Huo], and its transformation is Heat. All steaming heat and flourishing growth are transformations of Minister Fire.) When Taiyin governs Heaven, its transformation is Dampness; (Taiyin belongs to Earth, and its transformation is Dampness. All clouds, rain, nourishment, and fullness of fluids are transformations of Earth.) When Shaoyang governs Heaven, its transformation is Fire; (Shaoyang belongs to Minister Fire [Xiang Huo], also called Fearful Fire. All intense summer heat and extreme Yang Qi are transformations of Minister Fire.) When Yangming governs Heaven, its transformation is Dryness; (Yangming belongs to Metal, and its transformation is Dryness. All clarity, dryness, and rigidity of all things are transformations of Metal.) When Taiyang governs Heaven, its transformation is Cold; (Taiyang belongs to Water, and its transformation is Cold. All Yin condensation, coldness, and closure/storage of all things are transformations of Water.) These diseases are named according to the zang organs they encounter." (Liver Wood is in the East, Heart Fire in the South, Spleen Earth in the Center and four corners, Lung Metal in the West, Kidney Water in the North. When the encountering Qi matches the organ, there is harmony; when it does not, disease arises.) Huangdi said, "How is the transformation of Earth?" Qibo said, "It presents the same signs as Heaven, and the intercalary Qi is the same." (Earth transformation refers to the transformation of Diqian [Qi ruling from below]. Intercalary Qi is explained below. Although the six steps have divisions of upper/lower and left/right, their Qi transformations are similar, hence consistent with the heavenly governance mentioned above.) Huangdi said, "What is meant by intercalary Qi?" Qibo said, "Those on the left and right are called intercalary Qi." (The Six Qi govern the six steps respectively. The upper is Si Tian [Heavenly Governance], the lower is Zai Quan [Earthly Governance], and the remaining four are intercalary Qi. Above, there is the Left Intercalary of Si Tian and the Right Intercalary of Si Tian; below, there is the Left Intercalary of Zai Quan and the Right Intercalary of Zai Quan. As stated in *Yin Yang Ying Xiang Da Lun*: 'Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang.' A diagram exists in Volume 2 of *Tu Yi*.) Huangdi said, "How do they differ?" Qibo said, "The Qi governing the year records the year; intercalary Qi records the steps." (The Qi governing the year covers half the year before Si Tian and half after Zai Quan. Intercalary Qi records the steps; a year has six steps, each governing 60 days and 87.5 ke.)

Huangdi said, "Excellent. How does the year's governance work?" (This details the differences in Qi transformation among upper, lower, left, and right.) Qibo said, "When Jueyin governs Heaven, it manifests as Wind transformation; (Wood Qi in Heaven manifests as Wind, causing fluttering, anger, shaking, and flying clouds/objects, as seen in Si-Hai years when Jueyin governs Heaven.) In Zai Quan, it manifests as Sour transformation; (Wood Qi on Earth manifests as Sour taste, as seen in Yin-Shen years when Jueyin is in Zai Quan,) Governing Qi manifests as Azure/Cyan transformation; (Governing Qi refers to the Five Movements' Qi. Wood Movement governing Qi results in Azure color transformation, as in Ding-Ren years.) Intercalary Qi manifests as Movement transformation." (At the position occupied by Jueyin, Wind Qi causes all things to stir, hence called Movement transformation. For example, in Chou-Wei years, it is the Left Intercalary of Earth, governing the First Step; in Zi-Wu years, it is the Right Intercalary of Heaven, governing the Second Step; in Chen-Xu years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Mao-You years, it is the Right Intercalary of Earth, governing the Fifth Step.) When Shaoyin governs Heaven, it manifests as Heat transformation; (Minister Fire in Heaven manifests as Heat, shining brightly and nurturing all things, as in Zi-Wu years when Shaoyin governs Heaven.) In Zai Quan, it manifests as Bitter transformation; (Fire Qi on Earth manifests as Bitter taste, as in Mao-You years when Shaoyin is in Zai Quan.) It does not govern Qi transformation; (Minister Fire does not govern the Five Movements. The difference between Five Movements and Six Qi lies in their origins: Movements come from Heavenly Stems, hence there are five; Qi comes from Earthly Branches, hence there are six. Five represents the five elements individually. Six divides Fire into Minister and Emperor Fire. Thus, among the Six Qi, there are distinctions between Minister and Emperor Fire, but among the Five Movements, Fire occupies only one place. Among the six, one is missing; only Minister Fire alone does not govern the Qi transformation of the Five Movements. Precisely because Minister Fire is the Fire of Taiyang, the root of Yang Qi and the origin of all transformations, it governs no specific Qi exclusively, therefore it does not govern Qi transformation. According to *Xin Zheng Xiao* and various commentators, they say 'Minister Fire uses Name, Minister Fire uses Position,' precisely to clarify that Minister Fire does not govern movement. This theory is profoundly erroneous. The original text of *Tian Yuan Ji Da Lun* says 'Minister Fire uses Brightness,' not 'Name.' How can one change 'Brightness' to 'Name' and force an interpretation, greatly losing the scripture's intent? Without changing it, it would be irrelevant and meaningless; forcing it to annotate here requires changing 'Brightness' to 'Name,' which is even more chaotic. I have detailed notes under 'Minister Fire uses Brightness' in Chapter 3 of this category, which should be corrected.) Resident Qi manifests as Scorching/Bright transformation. ('Resident' means location. 'Scorching' means bright. It is called Resident Qi rather than Intercalary Qi because the Ruler's residence is honored everywhere, so 'intercalary' is not used. For example, in Yin-Shen years, it resides at the Left of Zai Quan, governing the First Step; in Chou-Wei years, it resides at the Right of Si Tian, governing the Second Step; in Si-Hai years, it resides at the Left of Si Tian, governing the Fourth Step; in Chen-Xu years, it resides at the Right of Zai Quan, governing the Fifth Step.) When Taiyin governs Heaven, it manifests as Damp transformation; (Earth Qi in Heaven manifests as Damp, causing dust, gloom, clouds, rain, and moisture, as in Chou-Wei years when Taiyin governs Heaven.) In Zai Quan, it manifests as Sweet transformation; (Earth Qi on Earth manifests as Sweet taste, as in Chen-Xu years when Taiyin is in Zai Quan,) Governing Qi manifests as Yellow transformation; (Earth Movement governing Qi results in Yellow color transformation, as in Jia-Ji years.) Intercalary Qi manifests as Softness transformation." (At the position occupied by Taiyin, Damp Qi makes all things soft. For example, in Mao-You years, it is the Left Intercalary of Earth, governing the First Step; in Yin-Shen years, it is the Right Intercalary of Heaven, governing the Second Step; in Zi-Wu years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Si-Hai years, it is the Right Intercalary of Earth, governing the Fifth Step.) When Shaoyang governs Heaven, it manifests as Fire transformation; (Minister Fire in Heaven manifests as Fire, with blazing light and scorching heat, as in Yin-Shen years when Shaoyang governs Heaven.) In Zai Quan, it manifests as Bitter transformation; (Fire Qi on Earth manifests as Bitter taste, as in Si-Hai years when Shaoyang is in Zai Quan.) Governing Qi manifests as Red/Cinnabar transformation; (Fire Movement governing Qi results in Red color transformation, as in Wu-Gui years.) Intercalary Qi manifests as Clarity/Brightness transformation." (At the position occupied by Shaoyang, Fire Qi makes all things bright. For example, in Chen-Xu years, it is the Left Intercalary of Earth, governing the First Step; in Mao-You years, it is the Right Intercalary of Heaven, governing the Second Step; in Chou-Wei years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Zi-Wu years, it is the Right Intercalary of Earth, governing the Fifth Step.) When Yangming governs Heaven, it manifests as Dryness transformation; (Metal Qi in Heaven manifests as Dryness, causing coolness, crispness, fog, dew, and desolation, as in Mao-You years when Yangming governs Heaven.) In Zai Quan, it manifests as Pungent transformation; (Metal Qi on Earth manifests as Pungent taste, as in Zi-Wu years when Yangming is in Zai Quan.) Governing Qi manifests as White/Pure transformation; (Metal Movement governing Qi results in White color transformation, as in Yi-Geng years.) Intercalary Qi manifests as Clear/Cool transformation." (At the position occupied by Yangming, Dryness Qi brings coolness. For example, in Si-Hai years, it is the Left Intercalary of Earth, governing the First Step; in Chen-Xu years, it is the Right Intercalary of Heaven, governing the Second Step; in Yin-Shen years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Chou-Wei years, it is the Right Intercalary of Earth, governing the Fifth Step.) When Taiyang governs Heaven, it manifests as Cold transformation; (Water Qi in Heaven manifests as Cold, causing solemnity, chill, gloom, and solidity, as in Chen-Xu years when Taiyang governs Heaven.) In Zai Quan, it manifests as Salty transformation; (Water Qi on Earth manifests as Salty taste, as in Chou-Wei years when Taiyang is in Zai Quan.) Governing Qi manifests as Dark/Mysterious transformation; (Water Movement governing Qi results in Dark/Black color transformation, as in Bing-Xin years.) Intercalary Qi manifests as Organ transformation." (At the position occupied by Taiyang, Cold Qi causes all things to close and store. For example, in Zi-Wu years, it is the Left Intercalary of Earth, governing the First Step; in Si-Hai years, it is the Right Intercalary of Heaven, governing the Second Step; in Mao-You years, it is the Left Intercalary of Heaven, governing the Fourth Step; in Yin-Shen years, it is the Right Intercalary of Earth, governing the Fifth Step.) Therefore, those who treat diseases must understand the Six Transformations' separate governance, the generation of Five Flavors and Five Colors, and the suitability for the Five Zang Organs, so that they may speak of the threads of abundance, deficiency, and disease generation." (In treating disease, one must seek the root, which is the Six Transformations; observe form, which is the Five Colors; distinguish governance, which is the Five Flavors; and discern suitability, which is the Five Zang Organs. Understanding these allows one to know what is abundant Qi and what is deficient Qi, enabling discussion of the beginnings of disease arising from abundance/deficiency, ensuring treatment without error.)

Huangdi said, "When Jueyin is in Zai Quan, Sour transformation comes first; I understand this. How does Wind Qi move?" (Asking: If Jueyin in Zai Quan is Sour, and earlier it was said Earth transformation follows Heaven's pattern, implying Jueyin in Zai Quan is also Wind, then what is the distinction between Sour and Wind?) Qibo said, "Wind moves on Earth; this is the Root, and the other Qi follow the same method." (There is Wind transformation before Sour transformation; Wind is the root of Sour. The same applies to other Qi: Heat/Fire transformation precedes Bitter, Damp precedes Sweet, Dryness precedes Pungent, Cold precedes Salty. All Six Qi moving on Earth are the roots of generating the Five Flavors. *Tian Yuan Ji Da Lun* states: 'What is called the Root is the Six Primal Sources.' The meaning of 'Root' here is the same.) That which originates from Heaven is Heavenly Qi; that which originates from Earth is Earthly Qi; (Six Qi in Heaven constitute Heavenly Qi; Six Qi on Earth constitute Earthly Qi. Though positions differ, the root of Qi transformation is one.) When Heaven and Earth combine Qi, the Six Jie divide, and all things are transformed and born." (Heavenly Qi descends, Earthly Qi ascends, meeting at Qi Jiao, called combining Qi. From this, the Six Solar Terms divide, and all things transform endlessly.) Therefore, it is said: Carefully await the appropriateness of Qi, do not miss the pathogenesis of disease; this is what is meant." (Based on Heaven and Earth is Qi Appropriateness. Responding to the human body is Pathogenesis.)

Huangdi said, "How are the primary diseases treated?" (Discussing drugs primarily treating diseases.) Qibo said, "Preparing substances according to the Year's Qi ensures no primary disease is missed." (Each year, Heaven and Earth Qi have specific governors. Preparing medicines according to the governing Qi ensures no primary disease is omitted. For example, when Jueyin governs the year, prepare Sour substances; when Shaoyin or Shaoyang govern, prepare Bitter substances; when Taiyin governs, prepare Sweet substances; when Yangming governs, prepare Pungent substances; when Taiyang governs, prepare Salty substances. These are called Year Substances. When Year Substances are prepared, the use of Five Flavors is complete.) Huangdi said, "Why prepare Year Substances first?" Qibo said, "Because they are the essence and specialization of Heaven and Earth." (Year Substances obtain the specialized Qi transformation of Heaven and Earth, possessing strong Qi and potent force, hence they should be prepared first. This shares the meaning with *Liu Yuan Zheng Ji Da Lun*: 'Eating grain of the year preserves one's true Qi.') Huangdi said, "How is Governing Qi?" Qibo said, "Governing Qi is the same as governing the year, but there are excess and deficiency." (Governing Qi refers to the Five Movements' Governing Qi mentioned earlier. Governing the year refers to Si Tian and Zai Quan governing the year. Movements and Qi govern the same; however, the Five Tai movements are excess, and the Five Shao movements are deficiency, leading to variations in the thickness/thinness of substance nature.) Huangdi said, "What is meant by non-Year Substance?" Qibo said, "It is scattered," (Non-Year Substance refers to substances not governing the year. 'Scattered' means the sequence of Six Qi: if not governing Heaven and Earth, they govern the four intercalary positions. Thus, the response of substance generation also scatters to the four directions, each receiving different endowments.) Hence, quality is the same but grade differs." (Because Heaven and Earth Qi vary constantly, although the physical constitution of generated substances is the same, their functional potency varies in thickness/thinness.) Odor and flavor have thinness and thickness; nature and function have restlessness and stillness; treatment and preservation have quantity and scarcity; power and transformation have depth and shallowness; this is what is meant." (This refers to 'same quality, different grade.' Thus, Governing Qi substances and non-Governing Qi substances differ in this way.)

Huangdi said, "What is meant by 'Year Governor Harming the Zang'?" Qibo said, "Naming it by the relationship of overcoming defines its essence." (This discusses Heavenly Year Qi and Human Zang Qi. Harm to the Five Zang by Year Qi occurs in the element it overcomes. For example, excessive Wood Qi harms Spleen (which cannot overcome Wood); excessive Fire Qi harms Lung; excessive Earth Qi harms Kidney; excessive Metal Qi harms Liver; excessive Water Qi harms Heart. These are the essentials of Zang harm.) Huangdi said, "How to treat it?" Qibo said, "If Upper Qi invades Below, pacify it with the overcoming Qi; if External Qi invades Internal, treat it with the overcoming Qi." ('Invade' means harm due to excess. Upper invading Below refers to Heavenly Six Qi causing disease in the Six Meridians below. External invading Internal refers to Earthly Five Flavors injuring the Five Orifices internally. When Yin-Evil causes harm, it should be pacified/treated with the Qi that overcomes it.) Huangdi said, "Excellent. What is Peaceful Qi?" (Asking: How to treat disease when Year Qi is peaceful?) Qibo said, "Carefully observe the location of Yin and Yang and regulate it, aiming for balance. Correct diseases use correct treatment; contrary diseases use contrary treatment." (Yin and Yang exist in pulse, syndrome, odor/flavor, meridians, and zang-xiang. Not knowing the location of Yin/Yang leads to mistaking contrary for correct and reversal for following. Thus, one must carefully observe and regulate, aiming for balance without excess. If Yang meridian/Yang syndrome yields Yang pulse, and Yin meridian/Yin syndrome yields Yin pulse, this is a Correct Disease. Correct disease uses Correct Treatment: treating Heat with Cold, Cold with Heat, which is correct. If Yang meridian/Yang syndrome yields Yin pulse, and Yin meridian/Yin syndrome yields Yang pulse, this is a Contrary Disease. Contrary disease uses Contrary Treatment: treating Heat with Heat, Cold with Cold, which is contrary. Below continues to discuss the location of Yin in Nan Zheng and Bei Zheng, see Chapter 5 of this category.)