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The Yellow Emperor asked: How do cold, heat, dryness, dampness, wind, and fire correspond to humans? How do they influence the generation and transformation of all things?

Qibo replied: The East generates wind. (The East is where the sun first rises. Wind is the beginning of instruction, an envoy of Heaven used to issue orders; thus, it originates from the East.) Wind generates Wood. (Yang energy ascends, wind鼓s [stirs], causing grass and trees to flourish; hence, wind generates Wood.) Wood generates Sour flavor. (Sour flavor enters the stomach and nourishes the Liver.) The Liver generates sinews. (Sour flavor enters the Liver, spreads and transforms from the Liver, generating the fascia.) Sinews generate the Heart. (Note: The Liver governs sinews and generates blood; the Heart governs blood and originates from the Liver; this is akin to sinews generating heart blood.)

In Heaven, it manifests as profound mystery; in humans, as the Dao; on Earth, as transformation. (Transformation refers to biological generation. With transformation comes all things; all things are generated by qi of transformation.) Transformation generates the Five Flavors. (Note: Each of the Five Elements has a flavor; the transformation of flavors actually begins with Wood, as Wood governs life-generating processes.) The Dao generates wisdom. (Note: Dao is the general term for human principles, and wisdom is the primary task.) Profound mystery generates spirit. (Within the dark and deep, spirits reside, hidden and unseen; profound mystery generates spirits.) Transformation generates Qi. (Note: In the transformation of Heaven and Earth, Qi precedes all else.)

Spirit in Heaven is Wind; on Earth, Wood; in the body, sinews; in Qi, softness. (Note: Wind and Wood correspond to Spring, and their Qi is gentle.) In the Zang organs, it is the Liver. Its nature is warm; its virtue is harmony. (Note: Xuan refers to sunlight. Preferring sun and disliking shade is the nature of Wood. Spreading harmonious Qi is the virtue of Wood.) Its function is movement. (Without wind, all creatures are still. Note: The New Correction states: "The function of Wood is movement; the administration of excessive Fire is also movement, likely because the masters of Wood and Fire are violent and rapid, so both are called movement." This is correct.) Its color is cyan; its transformation is flourishing. (Note: Nothing flourishes more than Spring Wood; thus, all flourishing transformations originate from Wood.) It corresponds to hairy animals. (Note: Hairy animals are like the density of grass and trees.) Its administration is dispersion; its command is proclamation. (Note: Liver Wood dislikes depression and likes dispersal.) Its alteration is destruction and snapping. (Note: Cui La means damage, breaking, and ruin. Strong wind is the alteration of Wood. *Qi Jiao Bian Da Lun* says: "Its alteration is shaking and eruption.") Its disaster is falling. (Note: Yun means falling. Great storms arise, grass withers, and wood falls. *Qi Jiao Bian Da Lun* says: "Its disaster is scattering.") Its flavor is sour; its emotion is anger. Anger injures the Liver; grief overcomes anger. Wind injures the Liver. (Similar to wind breaking wood.) Dryness overcomes wind. (Wind originates from Wood; Dryness is transformed by Metal. If Wind is excessive, it is controlled by Dryness; if Liver is full, it is treated with Coolness. What Coolness performs is the Qi of Metal.) Sour injures sinews. (Sour drains Liver Qi; excessive draining injures Qi. Note: *Xuan Ming Wu Qi Pian* says: "Sour travels to sinews; those with sinew diseases should not eat much sour.") Pungent overcomes sour. (Note: Pungent is the flavor of Metal; Sour is the flavor of Wood. Pungent overcoming sour represents Metal controlling Wood.)

The South generates Heat. Heat generates Fire. Fire generates Bitter flavor. Bitter flavor nourishes the Heart. (Note: Bitter flavor enters the Heart and tonifies Fire.) The Heart generates Blood. Blood nourishes the Spleen. (Note: This embodies the meaning of Fire generating Earth; however, when Blood is sufficient, the Spleen naturally becomes full.) In Heaven, it is Heat; on Earth, Fire; in the body, vessels; in Qi, respiration/lengthening. (Xi means lengthening.) In the Zang organs, it is the Heart. Its nature is summer heat. (Shu is heat.) Its virtue is manifestation; its function is restlessness. (Fire nature is restless and not fixed.) Its color is red; its transformation is abundance. (Mao means luxuriant growth.) It corresponds to feathered animals. (Varied lengths resemble the shape of fire.) Its administration is brightness. (Note: The New Correction states: "*Qi Jiao Bian Da Lun* says: 'Its administration is bright and shining.' Also, Fire's administration is bright, and Water's Qi is bright. Although Fire and Water differ, their brightness is the same: Fire's brightness is external, Water's brightness is internal. Though similar, they are essentially different.") Its command is stifling heat. (Note: The New Correction states: "Detailed annotation considers Yu as abundance, which is not quite right. According to Wang Bing's note on *Wu Chang Zheng Da Lun*, Yu refers to stifling warmth, lack of smoothness. This interpretation should be adopted.") Its alteration is scorching flames; its disaster is burning and spreading. (Note: Yan Shuo means fire flames upward, scorching and melting all things. Fan Ruo means fire spreads widely, starting prairie fires. This is consistent with the stifling heat of internal Fire stagnation; these are three different manifestations of Fire pathology.) Its flavor is bitter; its emotion is joy. Joy injures the Heart; fear overcomes joy. Heat injures Qi; Cold overcomes heat. Bitter injures Qi. (Note: The New Correction states: "Examining the intent of injury in this chapter reveals three types: East is Wind injuring Liver, Sour injuring sinews; Central is Dampness injuring flesh, Sweet injuring Spleen; West is Pungent injuring skin/hair. These are self-injuries. South is Heat injuring Qi, Bitter injuring Qi; North is Cold injuring Blood, Salty injuring Blood. These are injuries to what one controls. West is Heat injuring skin/hair, which is being injured by what controls oneself. There are three examples of injury among the five directions. If *Tai Su*, it says all are self-injuries.") Salty overcomes bitter.

The Center generates Dampness. Dampness generates Earth. Earth generates Sweet flavor. Sweet flavor nourishes the Spleen. (Sweet substances enter the stomach and first enter the Spleen; thus, in Ji years, Sweet transforms less; in Jia years, Sweet transforms more.) The Spleen generates flesh/muscle. (Note: The Spleen governs the transportation and transformation of dietary flavors, extracting essence to grow the muscles of the whole body.) Flesh nourishes the Lungs. (Note: This is the meaning of Earth generating Metal.) In Heaven, it is Dampness; on Earth, Earth; in the body, flesh; in Qi, fullness. (Note: Among those residing under Heaven and filling the space, only Earth's Qi does so.) In the Zang organs, it is the Spleen. Its nature is quiet and inclusive. (Note: Earth's nature is quiet, carrying all things, inclusive of everything, hence "quiet and inclusive.") Its virtue is moistening. (Note: Ru means moistening. Things rely on Earth's moisture for nourishment, so moistening is its virtue.) Its function is transformation. (Note: Hua means coming from non-existence to existence. All myriad things transform from Earth; this is the function of Earth.) Its color is yellow; its transformation is plenitude. (Note: Since Earth transforms all things and unites with Heaven to be full without deficiency, only what Earth transforms achieves this.) It corresponds to naked animals (without hair or shell). (Note: Animals without hair or shell are called Luo. Their fleshy bodies symbolize the thickness and softness of Earth. Pronounced 'Hua', departing tone.) Its administration is tranquility. (Note: Earth's nature is quiet, so tranquility is its administration.) Its alteration is heavy rain pouring. (Dong means contrary to quiet. Note: Zhu refers to heavy rain pouring; Water excess insults Earth.) Its disaster is flooding and collapse. (Yin means long-lasting rain; Kui means Earth collapse.) Its flavor is sweet; its emotion is contemplation/pensiveness. Pensiveness injures the Spleen; anger overcomes pensiveness. Dampness injures flesh; Wind overcomes dampness. (Note: Wind is Wood Qi, which controls Earth; however, Wind nature is very dry, so it can also remove Earth's dampness.) Sweet injures the Spleen; Sour overcomes sweet.

The West generates Dryness. (Yang Qi descends, Yin Qi rises again; the air is crisp and wind is strong, thus Dryness is generated.) Dryness generates Metal. Metal generates Pungent flavor. Pungent flavor nourishes the Lungs. (Pungent substances enter the stomach and first enter the Lungs; thus, in Yi years, Pungent transforms less; in Geng years, Pungent transforms more.) The Lungs generate skin and hair. (Note: The Lungs govern the breathing of internal and external Qi, distributing essence to moisten the skin and hair of the whole body.) Skin and hair nourish the Kidneys. (Note: This is also the meaning of Metal generating Water.) In Heaven, it is Dryness; on Earth, Metal; in the body, skin and hair; in Qi, completion/solidification. (Objects undergoing Metal transformation become solid.) In the Zang organs, it is the Lungs. Its nature is cool; its virtue is clear/pure. (Metal takes coolness and purity as its virtue/function.) Its function is consolidation; its color is white; its transformation is gathering/inward movement. (Note: Objects gather in Autumn; only by gathering can they become solid.) It corresponds to shelled animals. (Jie means shell. Covered externally by shells, this is the image of Metal's hardness.) Its administration is strength/firmness; its command is fog and dew. Its alteration is solemn killing. Its disaster is withering and falling. (Note: Autumn is firm and hard, so its Qi is solemnly killing, causing plants and trees to age and fall.) Its flavor is pungent; its emotion is sorrow/worry. Sorrow injures the Lungs; joy overcomes sorrow. Heat injures skin and hair. (Note: Extreme heat scorches hair; Metal fears Fire.) Cold overcomes heat. Pungent injures skin and hair. (Exceeding the limit; Pungent-Heat is even worse.) Bitter overcomes pungent.

The North generates Cold. Cold generates Water. Water generates Salty flavor. (When water marshes dry up, brine becomes abundant. Boiling water yields salty taste, visible nearby.) Salty flavor nourishes the Kidneys. (Salty substances enter the stomach and first return to the Kidneys; thus, in Bing years, Salty substances transform more; in Xin years, Salty substances transform less.) The Kidneys generate marrow. (Note: The Kidneys govern Water; when Water is sufficient, Marrow is full; thus, Marrow is generated by the Kidney. Marrow is the essence of Water.) Marrow nourishes the Liver. (Note: Water generates Wood.) In Heaven, it is Cold; on Earth, Water; in the body, bones; in Qi, hardness. (Soft and brittle objects become hard when encountering Cold; this is the transformation of Cold.) In the Zang organs, it is the Kidneys. Its nature is chilling. (Note: When people are cold, they shiver/chill.) Its virtue is cold; its function is □ (missing character, usually interpreted as storing or closing); its color is black; its transformation is solemnity/stillness. (Su means quiet.) It corresponds to scaled animals. (Note: Lin refers to aquatic animals.) Its administration is stillness; its command is □□ (missing characters, usually interpreted as flowing or blocking); its alteration is freezing and biting cold. (Note: Extreme cold causes ice to凝结 [congeal]; extreme ice causes cracking.) Its disaster is hail. (Occurring out of season, or excessively violent.) Its flavor is salty; its emotion is fear. Fear injures the Kidneys; contemplation overcomes fear. Cold injures Blood; Dryness overcomes cold. Salty injures Blood. (If flavor is too salty, throat dries and thirst ensues; the meaning of injuring Blood is evident.) Sweet overcomes salty.

(Note: *Su Wen* discusses the Five Elements, such as in *Yin Yang Ying Xiang Da Lun*, focusing on the normal generation and control of the Five Elements. The Yellow Emperor's original question here was about the Six Qi of Heaven and how humans and all things correspond, not specifically about the Five Elements. However, Qibo answered using the generation and control of the Five Elements. Essentially, in Heaven there are Six Qi, on Earth there are Five Elements. Discussing the generation and control of the Five Elements encompasses the gains and losses of the Six Qi, and consequently the gains and losses of humans and all things. Thus, although the questions differ, the answers align. Where the text of this chapter matches *Yin Yang Ying Xiang Da Lun*, no further notes are added here to save space.)

The Five Qi succeed each other, each having its precedence. If not in its proper position, it becomes pathogenic; if in its proper position, it is normal. (Note: Geng Li refers to the Five Elements taking turns ruling the year. Xian refers to precedence; e.g., in Yin/Mao years, Wood takes precedence. Wood fears Metal but likes Water. If Wood encounters Metal transport, it encounters what it dislikes and suffers pathogenic influence; if it encounters Water transport, it encounters what it likes and remains healthy.)

The Yellow Emperor asked: How do changes in disease arise?

Qibo replied: When Qi is compatible, the disease is mild; when incompatible, the disease is severe. (Wood occupying Fire's position, Fire occupying Earth's position, Earth occupying Metal's position, Metal occupying Water's position, Water occupying Wood's position, Wood occupying the Sovereign's position—this is called compatibility. Also, Wood occupying Water's position, Water occupying Metal's position, Metal occupying Earth's position, Earth occupying Fire's position, Fire occupying Wood's position—although this is called compatibility, it ultimately involves the son occupying the parents' position, with the lower insulting the upper, which is still considered a minor rebellion. Wood occupying Metal/Earth positions, Fire occupying Metal/Water positions, Earth occupying Water/Wood positions, Metal occupying Fire/Wood positions, Water occupying Fire/Earth positions—this is called incompatibility, hence severe disease. One must first establish the Luck Qi and the Sovereign Qi to determine the location of Qi, thereby knowing whether it is compatible or incompatible.)

The Yellow Emperor asked: How is the ruling Qi of the year determined?

Qibo replied: When Qi is in excess, it controls what it normally overcomes and insults what it cannot overcome. When Qi is deficient, what it cannot overcome insults and exploits it, and what it normally overcomes lightly insults it. (When Wood is excessive, it controls Earth and neglects Metal; since Metal does not contend, Wood relies on its excess to bully Metal. When Wood is deficient, Metal wins, and Earth insults Wood because Wood is deficient, allowing Earth to arrogantly dominate. Note: The principle of the Five Elements is that mutual control maintains balance. If one is Wang and excessive, or Shuai and deficient, the Qi deviates from the norm, possessing only differences in strength, without hierarchical distinction. Zhi [control] is superior over inferior. Wu [insult/rebellion] is strong bullying weak.)

Those who insult others may suffer pathogenic invasion themselves due to a lack of awe.

The Yellow Emperor said: Excellent! (Note: This explains the reason for suffering insult. Wu implies reckless arrogance and mutual crushing. The arrival of insult requires a pretext for insult; it is not that pathogens invade humans, but humans invite them. However, receiving it in an inappropriate place is why it is called "reverse." Wang Bing's notes abandoning the palace for another kingdom are particularly difficult to understand.)