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(From *Suwen: Chapter 63 - The Great Treatise on the Six Subtle Principles*)

The Yellow Emperor asked, "Alas, how profound is the Way of Heaven! It is like welcoming floating clouds or gazing into a deep abyss. While one can measure the depth of an abyss, one cannot know the limit of floating clouds." (This greatly emphasizes the difficulty of fathoming the Way of Heaven.) These few sentences also appear in *Shuwulou Lun* (Treatise on Five Negligences), detailed in Category 18 of Treatises on Treatment, but there they refer to the medical way, whereas here they refer to the heavenly way. The Master has often spoken of carefully following the Way of Heaven. I have heard this and kept it in mind, yet privately felt puzzled and did not understand what was meant. I wish for you to speak freely and exhaustively explain this matter, so that it may never be extinguished and endure for a long time. May I hear about the Way of Heaven?

Qibo bowed twice and replied, "How clear your question regarding the Way of Heaven is! This refers to following the order of Heaven and the timing of its waxing and waning." (Because the order of the Heavenly Way changes, it forms the times of waxing and waning.)

The Emperor said, "I wish to hear about the waxing and waning of the 'Six-Six Sections' of the Heavenly Way." (The meaning of 'Six-Six' has already been seen in Chapter 1; here we seek further detail on their waxing and waning.)

Qibo said, "There are fixed positions above and below, and regulations on the left and right." (This states the order of the six positions to clarify the waxing and waning of the Guest Qi.) Therefore, on the right of Shaoyang (Lesser Yang), Yangming (Greater Yang) governs; on the right of Yangming, Taiyang (Greater Yin) governs; on the right of Taiyang, Jueyin (Terminal Yin) governs; on the right of Jueyin, Shaoyin (Lesser Yin) governs; on the right of Shaoyin, Taiyin (Greater Yin) governs; and on the right of Taiyin, Shaoyang governs. This is called the 'Biao' (Mark/Manifestation) of Qi, observed while facing south. (This is precisely the 'Six-Six Section' of the Heavenly Way. The Three Yin and Three Yang are based on the Six Qi, and the Six Qi take the Three Yin and Three Yang as their Biao. However, the character 'right' here all refers to observing from a south-facing position. Thus, the right of Shaoyang is Yangming. A diagram of the Six Qi of Heaven and Earth is in Volume 2 of *Tu Yi*.) Therefore, it is said to follow the order of Heaven, observe the timing of waxing and waning, move the sunlight to determine positions, stand upright, and wait. This is what is meant. ('Light' refers to sunlight. 'Position' refers to location. All these sequences of the Six Qi constitute the order of Heaven. Since Heaven has order, the Qi in command is prosperous, and the retreating Qi is declining. However, this timing of waxing and waning depends on the movement of sunlight; only after the sunlight moves are the positions fixed. The Sage observes this by simply standing upright facing south; then the changing times and shifting Qi can be seen through the sunlight. Hence, *Shengqi Tongtian Lun* says: 'The movement of Heaven relies on the brightness of the sun.' This is exactly the meaning of 'moving light to fix position.' These sentences are identical to those in *Bazheng Shenming Lun*, detailed in Category 13 of Acupuncture.)

Above Shaoyang, Fire Qi governs, with Jueyin appearing in the middle; (Below this, it explains that the Three Yin and Three Yang each have exterior-interior relationships, their Qi connects, and thus each has a Middle Qi rooted in mutual generation. The root of Shaoyang is Fire, so Fire Qi is above. Being exterior-interior with Jueyin, Jueyin appears in the middle; thus, Minister Fire combines with the transformation of Wind-Wood. A diagram of Upper, Middle, Lower Roots, Marks, and Middle Qi is in Volume 4 of *Tu Yi*.) Above Yangming, Dryness Qi governs, with Taiyin appearing in the middle; (The root of Yangming is Dryness, so Dryness Qi is above. Being exterior-interior with Taiyin, Taiyin appears in the middle; thus, Dryness-Metal combines with the transformation of Damp-Earth.) Above Taiyang, Cold Qi governs, with Shaoyin appearing in the middle; (The root of Taiyang is Cold, so Cold Qi is above. Being exterior-interior with Shaoyin, Shaoyin appears in the middle; thus, Cold-Water combines with the transformation of Sovereign Fire.) Above Jueyin, Wind Qi governs, with Shaoyang appearing in the middle; (The root of Jueyin is Wind, so Wind Qi is above. Being exterior-interior with Shaoyang, Shaoyang appears in the middle; thus, Wind-Wood combines with the transformation of Minister Fire.) Above Shaoyin, Heat Qi governs, with Taiyang appearing in the middle; (The root of Shaoyin is Heat, so Heat Qi is above. Being exterior-interior with Taiyang, Taiyang appears in the middle; thus, Sovereign Fire combines with the transformation of Cold-Water.) Above Taiyin, Dampness Qi governs, with Yangming appearing in the middle. (The root of Taiyin is Dampness, so Dampness Qi is above. Being exterior-interior with Yangming, Yangming appears in the middle; thus, Damp-Earth combines with the transformation of Dryness-Metal.) This is called the 'Ben' (Root). Below the Ben is the Middle Qi seen; below the Middle Qi seen is the Biao (Mark) of the Qi. (The sentence 'This is called the Ben' has the same meaning as stated in *Tianyuanji Da Lun*. The upper Six Qi are the Ben of the Three Yin and Three Yang; the lower Three Yin and Three Yang are the Biao of the Six Qi. What appears between the Ben and Biao is the combination of Yin-Yang exterior-interior, mutually serving as Middle Qi. This applies similarly to the human body. Thus, Foot Taiyang and Foot Shaoyin form one pair, with the Bladder and Kidney meridians inter-connecting; Foot Shaoyang and Foot Jueyin form the second pair, with the Gallbladder and Liver meridians inter-connecting; Foot Yangming and Foot Taiyin form the third pair, with the Stomach and Spleen meridians inter-connecting; Hand Taiyang and Hand Shaoyin form the fourth pair, with the Small Intestine and Heart meridians inter-connecting; Hand Shaoyang and Hand Jueyin form the fifth pair, with the Sanjiao and Pericardium meridians inter-connecting; Hand Yangming and Hand Taiyin form the sixth pair, with the Large Intestine and Lung meridians inter-connecting. This is the meaning of one exterior and one interior, Yang containing Yin and Yin containing Yang.) The Ben and Biao differ, so the corresponding phenomena of Qi vary. (When Ben and Biao differ, speaking of the Three Yin and Three Yang, for example, Taiyang's Ben is Cold but its Biao is Yang; Shaoyin's Ben is Heat but its Biao is Yin. Speaking of Middle Qi, for instance, where Shaoyang arrives as Fire generation, the middle is Wind; where Yangming arrives as Dryness generation, the middle is Dampness; where Taiyang arrives as Cold generation, the middle is Heat; where Jueyin arrives as Wind generation, the middle is Fire; where Shaoyin arrives as Heat generation, the middle is Cold; where Taiyin arrives as Dampness generation, the middle is Dryness. Therefore, annual Qi may have abnormal cold or heat; diagnostic methods may show pulse compliance but contrary disease; diseases may arise from the Ben, from the Biao, or from the Middle Qi; treatments may succeed by targeting the Ben, the Biao, or the Middle Qi. All these are due to the difference between Ben and Biao resulting in different corresponding phenomena of Qi, i.e., what follows in the text says 'things generate their response, pulse Qi responds.' For example, melons are sweet at the flesh but bitter at the stem, scallions are white inside but green outside, Ginseng tonifies but its rhizome purges, Ephedra induces sweating but its roots stop sweating—these are all phenomena of differing Ben and Biao. This passage has profound and comprehensive meaning and should be studied together with chapters on Ben and Biao.)

The Emperor said, "Sometimes the climate arrives when the season arrives, sometimes it does not arrive when the season arrives, and sometimes it arrives before the season arrives. Why?" (Here, the waxing and waning of climate is explained. Each of the Six Qi governs a year with its specific time; the arrival of Qi has early and late timings, revealing waxing and waning.)

Qibo said, "When the season arrives and the Qi arrives, it is harmonious; when the season arrives but the Qi does not, the incoming Qi is insufficient; when the season has not arrived but the Qi arrives, the incoming Qi is excessive." (Time arrives and Qi arrives; this is the response of peace, known as a peaceful year. If time arrives but Qi does not, the incoming Qi is insufficient. If time has not arrived but Qi arrives first, the incoming Qi is excessive.)

The Emperor said, "What happens if the season arrives but the Qi does not, or if the season has not arrived but the Qi does?" Qibo said, "If it corresponds, it is smooth; if it does not correspond, it is adverse. Adversity generates change; change generates disease." (Correspondence to the period is smooth; deviation is adverse. Smoothness means normal generative-transformative Qi; adversity means winning-rebounding changes occur. When Heaven and Earth generate changes, all things also become diseased.)

The Emperor said, "Good. Please speak of the correspondence." Qibo said, "Things generate their response; Pulse Qi responds." (Things generating their response refers to the five grains, five fruits, five insects, five livestock mentioned in *Wuchang Zheng Da Lun*. Pulse Qi responding refers to North-South Polarity in *Zhiyao Dayao Lun* and the string-like pulse when Jueyin arrives, etc. The meaning of arriving and not arriving is also seen in *Liuyuan Zhengji Da Lun*, detailed later in 18.)

The Emperor said, "Good. I wish to hear how geography responds to the six seasonal positions." (Here, geography's response to the six sections is discussed, i.e., the Host Qi remaining static and holding its position, hence called 'six positions' or 'six steps,' which are the positions governed by the Six Qi.)

Qibo said, "To the right of Xianming (Manifest Clarity) is the position of Sovereign Fire;" (Xianming refers to the place of sunrise, the midpoint of Mao hour, where heaven and earth divide equally. 'Right of Xianming' means from the midpoint of Mao until the midpoint of Si, occupying the southeast, acting as the Right Gate of Heaven, governing the Second Qi, approximately sixty days after the Spring Equinox, the position where Sovereign Fire governs. If Guest Qi adds Minister Fire here, it is called 'lower overseeing upper,' where a minister oversees a ruler, which is adverse. There are diagrams of the Six Qi solar terms and Geography Responding to Six Sections in Volume 2 of *Tu Yi*.) To the right of Sovereign Fire, moving back one step, Minister Fire governs; (Moving back one step means retreating one step to the right of Sovereign Fire. This is from the midpoint of Si to the midpoint of Wei, occupying due South, directly under the ruling Qi, governing the Third Qi, approximately sixty days after Grain Full, the governance of Minister Fire.) Moving forward one step, Earth Qi governs; (Moving forward one step means proceeding one step to the right of Minister Fire. This is from the midpoint of Wei to the midpoint of You, occupying Southwest, acting as the Left Gate of Heaven, governing the Fourth Qi, approximately sixty days after Major Heat, the position where Damp-Earth governs.) Moving forward one step, Metal Qi governs; (This is one step to the right of Earth Qi, from the midpoint of You to the midpoint of Hai, occupying Northwest, acting as the Right Gate of Earth, governing the Fifth Qi, approximately sixty days after the Autumn Equinox, the position where Dryness-Metal governs.) Moving forward one step, Water Qi governs; (This is one step to the right of Metal Qi, from the midpoint of Hai to the midpoint of Chou, occupying due North, positioned under the Inverting Qi, governing the Final Qi, approximately sixty days after Minor Snow, the governance of Cold-Water.) Moving forward one step, Wood Qi governs; (This is one step to the right of Water Qi, from the midpoint of Chou to the midpoint of Mao, occupying Northeast, acting as the Left Gate of Earth, governing the First Qi, approximately sixty days after Major Cold, the position where Wind-Wood governs.) Moving forward one step, Sovereign Fire governs. (This is from the end of Wood Qi, returning to the right of Xianming, the position of Sovereign Fire, completing one cycle of the six steps of Host Qi.)

Below Minister Fire, Water Qi receives/supports it; below the position of Water, Earth Qi receives/supports it; below the position of Earth, Wind Qi receives/supports it; below the position of Wind, Metal Qi receives/supports it; below the position of Metal, Fire Qi receives/supports it; below Sovereign Fire, Yin Essence receives/supports it. (This states that below each of the six positions, there is something receiving/supporting. Receiving/supporting means the preceding retreats and the succeeding advances. The meaning of receiving/supporting has two aspects: Constant and Variable. Constant refers to each of the Six Qi having exclusive authority; when one extreme is reached, another is born, cycling continuously without interruption. Thus, below the peak of each position, there is Qi that controls it, arising subsequently, transforming from subtle to manifest, succeeding each other, forming the sequence of times. It is said that when Yang peaks, Yin arises to receive it; when Yin peaks, Yang arises to receive it. This is similar to the concept of embryonic generation in Yin-Yang and Five Elements philosophy. This is the unchanging law of annual Qi, hence called Constant. Constant refers to the order of four seasons. Variable refers to what is said in *Liuyuan Zhengji Da Lun*: 'Where Shaoyang arrives as Fire generation, it ends in steaming humidity.' This is the image of Water receiving Minister Fire. When Water erupts, hail and snow fall; this is Earth Qi receiving Water. When Earth erupts, gusts and sudden storms occur; this is Wind-Wood receiving Earth. When Wood erupts, destruction and breaking occur; this is Metal Qi receiving Wood. When Metal erupts, the weather becomes clear; this is Fire Qi receiving Metal. When Fire erupts, the sky becomes dark; this is Yin Essence receiving Sovereign Fire. This is restriction due to hyperactivity and rebound due to dominance. Reception and restriction are not constant, hence called Variable. Variable refers to pathogenic factors out of season. Although Constant and Variable seem different; ultimately, both prevent excess and fulfill the function of creation; the principle is the same.)

The Emperor said, "Why?" Qibo said, "Hyperactivity causes harm; reception leads to restriction." (Hyperactivity means reaching the extreme. Restriction means suppressing it because of its extreme. The way of Yin-Yang and Five Elements dictates that at the extreme, harmony is lost, and strength and weakness destroy each other. Therefore, wherever there is partial excess, there must be partial deficiency. If the strong are not restricted, the strong become stronger and the weaker weaker, and disorder increases daily. Thus, when hyperactivity is excessive, it harms what it overcomes, and the Qi receiving/supporting it from below will inevitably restrict it. This is the wonder of nature, truly occurring without external force but necessarily so. There is no logic of eternal victory nor eternal defeat. The Image of the Qian Hexagram in the *I Ching* says: 'Hyperactivity implies knowing advance but not retreat, knowing survival but not death, knowing gain but not loss.' The Commentary on the Tuan of the Fu Hexagram says: 'In Return, we see the heart of Heaven and Earth!' This is the meaning of Hyperactivity and Reception.) Restriction generates transformation; externally displaying waxing and waning; (The phrase 'Restriction generates transformation' should be 'Restriction leads to generative transformation,' a transcription error. When extremes are restricted, there is no hyperactivity or harm; without harm, generative transformation occurs naturally. What should wax waxes, what should wane wanes, following order and position, which is externally displaying waxing and waning. 'Externally displaying' refers to abundant development.) Harm leads to decay and chaos; generative transformation results in major disease. (Hyperactivity without restriction becomes harm. Harm leads to decay, disorder, and deviation from norms; instead of generating righteous Qi, it produces pathogenic Qi, thus causing major disease. Note: Wang Andao said: Reading *Neijing*, upon reaching 'Hyperactivity causes harm; reception leads to restriction,' I sighed and said: Truly excellent! This is the pivot of creation! Wang Bing expounded it beforehand, Liu Wansu elaborated afterwards; the wisdom of the sages seems fully revealed; yet learners still cannot feel satisfied. Is there still an unexplained subtlety? Let me deduce and state it. From 'Right of Xianming' to 'Sovereign Fire governs' (15 sentences), it discusses the positions governed by the six sections. From 'Below Minister Fire' to 'Yin Essence receives/supports' (12 sentences), it discusses geography's response to annual Qi. 'Hyperactivity causes harm, reception leads to restriction' (2 sentences) discusses restraining excess. 'Restriction leads to generative transformation' to 'Major disease' (4 sentences) discuss the norm of having restriction versus the variation of lacking it. 'Reception' is akin to following. But why say 'receive' instead of 'follow'? Because below, there is an image of upward offering, hence 'receive.' Although called 'receive,' it contains the meaning of prevention. 'Hyperactivity' is excess/extreme. 'Harm' is damaging things. 'Restriction' is overcoming/vanquishing. However, what is received, if not hyperactive, merely follows, so although received, it is not seen; once hyperactive, it is overcome and pacified, and the reception becomes visible. Yet,迎ing it, one does not know where it comes from; tracing it, one does not know where it stops; indeed, it seems uncertain. But what is certain always exists in the murky and elusive realm, deceiving no one. Hejian said: 'When self-hyperactivity reaches the extreme, it reverses to resemble the transformation of that which overcomes it.' Can 'resembling' be sought in form and substance? Hence the later chapter says: 'Where Jueyin arrives as Wind generation, it ends in肃 (solemnity/dryness); where Shaoyin arrives as Heat generation, it ends in Cold.' That it is Wind generation or Heat generation is hyperactivity. That it is solemnity or Cold is restriction. Similarly, water erupting brings hail/snow; earth erupting brings wind/storms. Their eruption is hyperactivity; the hail/snow or wind/storms are restriction. If so, this is the constant of creation: it cannot exist without hyperactivity, nor without restriction. Furthermore, Yu Tianmin said: Restriction is restricting the excess of Qi. Harm is harming the Original Qi of the receiver. Original Qi, generally speaking, is One Yuan, e.g., Heaven generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, Metal returns to generate Water, cycling endlessly, generating life ceaselessly. Specifically, it is called Six Yuaans, e.g., Water is the generative yuan of Wood, Wood of Fire, Fire of Earth, Earth of Metal, Metal of Water, also transforming endlessly. If Fire were not hyperactive, the receiving Water would merely follow; once hyperactive, Water rises to pacify it, fearing harm to our Metal-Yuan Qi, the intention of the child saving the mother. This applies to all Six Qi. This is the principle of Five Elements winning-rebounding, happening spontaneously. From this, we see that Heaven and Earth and all things are invariably Five Elements, and hyperactivity-harm-reception-restriction applies everywhere. Seeking this in humans, the Five Zang organs balance each other; the Five Emotions overcome each other; the Five Qi shift each other; the Five Diseases transform each other. Thus, extreme Fire generates Cold, extreme Cold generates Dampness, extreme Dampness generates Wind, extreme Wind generates Dryness, extreme Dryness generates Heat; all are their transformations. Only that reception/restriction in Heaven and Earth stems from the naturalness of Qi transformation; in humans, it also exists, depending on the success or failure of manipulation and application. If one can know its subtleties and grasp its Dao, then control lies within oneself, what harm could there be? If the waxing/waning of reception/restriction is unclear, and true/false similarities are not distinguished, then decay and chaos await immediately; only the wise can be cautious.