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"..." Qibo said: "Thereafter, it takes thirty degrees plus a remainder. (...'Later' refers to from the beginning to the end. 'Degree' refers to the sun's daily movement. Thirty degrees plus a remainder constitutes one month. The remainder refers to forty-three ke and seven-and-a-half fen. Generally, there is a difference between the early arrival and late arrival of Qi, not exceeding thirty degrees. Just as in the method of intercalation for Qi surplus,朔 deficiency, and seasonal order, those arriving early arrive fifteen days plus a remainder ahead, and those arriving late arrive fifteen days plus a remainder behind. Whether earlier or later, it never exceeds the number of one month plus a remainder; this is precisely the meaning." [Commentary]: In this dialogue, carefully savoring the tone, it solely discusses the difference in timing (early vs. late) without addressing the reasons for these differences. Zhang Jingyue's assertion that Qi has prosperity and decline, thus leading to early and late arrivals, is incorrect. The following text discusses the reasons for the early and late arrivals.)

The Yellow Emperor said: "Excellent! What is the reason for Qi transforming at non-standard times?" Qibo replied: "When Qi is excessive, it manifests during its proper season; when Qi is deficient, it yields to the element that overcomes it. ([Commentary]: 'Ji Sheng' refers to being overcome by another. When one's own Qi is deficient, its strength is weak, and authority shifts to the element that overcomes it. Thus, Qi appears out of season, such as coolness in spring, cold in summer, heat in autumn, and rain in winter.)

The Yellow Emperor said: "I wish to hear what is meant by the sequence of Qi's movement." ([Commentary]: Refers to the sequence of Qi transformation and operation.) Qibo said: "Spring Qi moves westward, Summer Qi moves northward, Autumn Qi moves eastward, and Winter Qi moves southward. ([Commentary]: Spring governs the East, but its Qi often moves from East to West; Autumn governs the West, but its Qi often moves from West to East; Summer governs the South, but its Qi often moves from South to North; Winter governs the North, but its Qi often moves from North to South.) Therefore, Spring Qi begins from below, Autumn Qi begins from above, Summer Qi begins from the middle, and Winter Qi begins from the extremity/biao. ([Commentary]: Spring governs dispersion, but its Qi originates from the storage of Autumn and Winter, hence 'begins from below.' Autumn governs gathering, but its Qi originates from the growth and nourishment of Spring and Summer, hence 'begins from above.' Summer governs flourishing, but its Qi originates from the nurturing of Central Earth, hence 'begins from the middle.' Winter governs returning and storing, but its Qi originates from what was generated, grown, and harvested before mid-year, hence 'begins from the biao/extremity.' This means each Qi has its own starting point.) Spring Qi begins on the left, Autumn Qi begins on the right, Winter Qi begins at the back, and Summer Qi begins at the front. This is the normal pattern of the four seasons' orthodox transformations. ([Commentary]: Left is East; Right is West; Back is North; Front is South. This refers to the correct positions of the four Qi.) Therefore, in extremely high places, Winter Qi is always present; in extremely low places, Spring Qi is always present. ([Commentary]: The commentary states: 'On the peaks of high mountains, ice and snow persist even in midsummer; in low-lying rivers and marshes, grass grows even in severe winter.' This sufficiently clarifies the meaning of 'always present.' Also, *Wu Chang Zheng Da Lun* says: 'Earth has high and low points, Qi has warm and cool temperatures. High places have cold Qi, low places have hot Qi.' All indicate that Qi contains mutual intermingling.) One must observe this carefully. The Yellow Emperor said: "Excellent!" The Yellow Emperor asked: "How do the responses of the Five Movements and Six Qi manifest? What are the orthodox records of the Six Transformations and the chronicles of the Six Variations?" Qibo replied: "In the orthodox record of the Six Qi, there are transformations and variations, excesses and reprisals, functions and diseases. Their manifestations differ. What does Your Majesty wish to ask?" The Yellow Emperor said: "I wish to hear everything." Qibo said: "Please allow me to continue. Regarding the arrival of Qi: At Jueyin, it manifests as peace and harmony. (First Qi, Wood transformation.) At Shaoyin, it manifests as warmth. (Second Qi, Ministerial Fire.) At Taiyin, it manifests as dusty humidity. (Fourth Qi, Earth transformation.) At Shaoyang, it manifests as scorching heat. (Third Qi, Ministerial Fire.) At Yangming, it manifests as coolness and crispness. (Fifth Qi, Metal transformation.) At Taiyang, it manifests as cold and stagnation. (Final Qi, Water transformation.) These are the normal patterns of seasonal transformations. ('The sequence of Three Yin and Three Yang: Jueyin is First Yin; Shaoyin is Second Yin; Taiyin is Third Yin. Shaoyang is First Yang; Yangming is Second Yang; Taiyang is Third Yang. They follow this sequence. The subsequent twelve transformations are all like this; this is the normal state of Guest Qi.' [Commentary]: 'Seasonal transformation' refers to changes according to time, which is Guest Qi, not the orthodox transformation of the Four Seasons. The commentary incorrectly identifies it as Host Qi.)

At Jueyin, it manifests as the 'House of Wind,' causing fissures and openings. ('A micro-crack not yet broken is called 'Wen'; opening and splitting is called 'Qi'. Both are caused by wind transformation.' [Commentary]: 'Fu' implies storage or gathering. 'Wen' is pronounced 'wen'.) At Shaoyin, it manifests as the Great Fire House, causing expansion and flourishing. ([Commentary]: Shaoyin is Ministerial Fire, hence 'Great Fire House.' When things receive Yang Qi, the Qi gradually expands and color flourishes.) At Taiyin, it manifests as the Rain House, causing fullness and roundness. ('Taiyin transforms dampness, hence the Rain House. Things become full only after receiving Earth Qi, hence 'Yuan Ying' (round/full). 'Yuan' means circumference/complete.') At Shaoyang, it manifests as the Heat House, causing outward flow and emergence. ([Commentary]: Shaoyang is Ministerial Fire. As Ministerial Fire functions, its heat is more intense, hence 'Heat House.' When Yang is extremely abundant, Qi reaches the exterior completely, hence 'Xing Chu' (flow/emergence).) At Yangming, it manifests as the House of Killing, causing 'Geng Cang' (replacement and greenness). ('Geng' means change/replacement. 'Cang' refers to Wood transformation. Things that received generating transformation encounter Metal Qi and undergo change.' [Commentary]: Metal governs肃杀 (solemn killing), hence 'House of Killing'.) At Taiyang, it manifests as the Cold House, causing return and storage. ([Commentary]: During extreme cold, all things gather and return to storage.) These are the normal patterns of governing transformations. ([Commentary]: 'Si' means govern. Each of the Six Qi transformations has a specific governor, hence the name 'Six Houses'.)

At Jueyin, it manifests as generation and wind shaking. ('Wood Qi rises, hence governing generation. Wind nature is moving, hence shaking.') At Shaoyin, it manifests as flourishing and visible forms. ([Commentary]: Yang Qi gradually increases, all things flourish beautifully, and various forms appear.) At Taiyin, it manifests as transformation and cloud/rain. ('Earth can transform/generate all things; clouds and rain are its Qi.') At Shaoyang, it manifests as growth and lush freshness. ([Commentary]: Yang Qi grows vigorously, all things flourish and are fresh/beautiful.) At Yangming, it manifests as harvesting and fog/dew. ([Commentary]: In autumn, things harvest, so Qi condenses into fog and dew.) At Taiyang, it manifests as storage and thoroughness. ([Commentary]: Storage means deep gathering. Thoroughness means secure storage.) These are the normal patterns of Qi transformation. ([Commentary]: Where there is Qi, there is transformation; these are the constants of the six.]

At Jueyin, it manifests as wind generation, ultimately resulting in肃 (solemnity/crispness). ([Commentary]: *Liu Wei Zhi Da Lun* says: 'Below the position of Wind, Metal Qi succeeds it.' Thus, Jueyin wind generates and ultimately becomes solemn/crisp.) At Shaoyin, it manifests as heat generation, with cold in the middle. ('*Liu Wei Zhi Da Lun* says: 'Above Shaoyin, Hot Qi governs, revealing Taiyang.' Thus, Shaoyin heat generates and ultimately becomes cold. It also says: 'Below Ministerial Fire, Yin Essence succeeds it.' This also implies cold.') At Taiyin, it manifests as dampness generation, ultimately resulting in pouring rain. ('Below the position of Earth, Wind Qi succeeds it. Thus, Taiyin dampness generates and ultimately results in pouring rain, i.e., sudden storms.') At Shaoyang, it manifests as fire generation, ultimately resulting in steaming humidity. ('Below Ministerial Fire, Water Qi succeeds it. Thus, Shaoyang fire generates and ultimately results in steaming humidity.') At Yangming, it manifests as dryness generation, ultimately resulting in coolness. ('These two characters, Dryness and Coolness, should be swapped. Because below the position of Metal, Fire Qi succeeds it. Thus, Yangming coolness generates and ultimately becomes dryness.') At Taiyang, it manifests as cold generation, with warmth in the middle. ('Above Taiyang, Cold Qi governs, revealing Shaoyin. Thus, Taiyang cold generates and has warmth in the middle.' [Commentary]: In the previous six transformations, Jueyin, Taiyin, Shaoyang, and Yangming all mention 'ultimately,' while only Shaoyin and Taiyang mention 'middle.' Why? The way of the Six Qi is merely Yin and Yang; the signs of Yin and Yang are merely Water and Fire. Shaoyin is Ministerial Fire; Taiyang is Cold Water. When Yang prevails, Yin retaliates; thus, Shaoyin manifests heat generation with cold in the middle, resembling the Li trigram (Yang outside, Yin inside). When Yin prevails, Yang retaliates; thus, Taiyang manifests cold generation with warmth in the middle, resembling the Kan trigram (Yin outside, Yang inside). Hence, only these two Qi mention 'middle,' representing the subtlety of mutual Yin-Yang containment; the others mentioning 'ultimately' refer to the meaning of succeeding from below.) These are the normal patterns of Virtue Transformation. ([Commentary]: Below the orthodox transformation, the succeeding element continues it. Although this is the natural mutual restriction of the Six Qi, it is essentially the Virtue of Heaven and Earth generating each other.)

At Jueyin, it manifests as hair transformation. ([Commentary: Hair belongs to Wood transformation.]) At Shaoyin, it manifests as feather transformation. ([Things with wings for flight. [Commentary: Feathers belong to Fire transformation.]) At Taiyin, it manifests as naked transformation. ([Things without hair, feathers, scales, or shells. [Commentary: Naked belongs to Earth transformation.]) At Shaoyang, it manifests as feather transformation. ([Thin-winged insects like bees and cicadas, not large flight feathers.]) At Yangming, it manifests as shell/hard covering transformation. ([Commentary: Shells/Hard coverings belong to Metal transformation.]) At Taiyang, it manifests as scale transformation. ([Commentary: Scales belong to Water transformation.]) These are the normal patterns of Virtue Transformation. ([Commentary: The birth of animals is endowed with transformation by the Six Qi; this is the Virtue of the Six Qi.])

At Jueyin, it manifests as generative transformation. ([Commentary: The generation of all things is transformed by Wood.]) At Shaoyin, it manifests as flourishing transformation. ([Commentary: The flourishing beauty of all things is transformed by Fire.]) At Taiyin, it manifests as moistening transformation. ([Commentary: Moistening all things is transformed by Damp Earth.]) At Shaoyang, it manifests as luxuriant transformation. ([Commentary: The vigorous growth of all things is transformed by Ministerial Fire.]) At Yangming, it manifests as hardening transformation. ([Commentary: Things contract and harden, transformed by Metal Dryness.]) At Taiyang, it manifests as storing transformation. ([Commentary: The storage of all things is transformed by Cold Water.]) These are the normal patterns of Administrative Policy. ('When Qi distributes, things follow its transformation, hence called Policy.')

At Jueyin, it manifests as violent anger and great coolness. ('Violent anger is the variation of Wood excess; great coolness is the controlling force of Metal.') At Shaoyin, it manifests as extreme warmth and cold. ('Extreme warmth is the variation of Fire excess; cold is the controlling force of Yin Essence.') At Taiyin, it manifests as thunderstorms and fierce winds. ('Thunderstorms are the variation of Earth excess; fierce winds are the controlling force of Wood.') At Shaoyang, it manifests as whirlwinds and burning fires, with frost condensation. ('Whirlwinds and burning fires are the variation of Heat excess; frost condensation is the controlling force of Water.') At Yangming, it manifests as scattering and warmth. ('Scattering is the variation of Metal excess; warmth is the controlling force of Fire.') At Taiyang, it manifests in cold snow, hail, and white dust. ('Cold snow and hail are the variation of Water excess; white dust is the controlling force of Earth.') These are the normal patterns of Qi Variation. ('Variation means deviation from the norm. When the Six Qi reach extreme excess, the succeeding element controls them, leading to victory and reprisal. None of these are peaceful, righteous Qi, hence called Variation.')

At Jueyin, it manifests as trembling and following/accompanying. ('Trembling is the nature of Wind. Following/accompanying is the nature of Wood.') At Shaoyin, it manifests as bright flames and dusk-like heat. ([Commentary: Yan is the light of fire. Bright flame means fire is blazing and its light radiates in all directions.]) At Taiyin, it manifests as heavy yin, white dust, and darkness. ([Commentary: Ai is dust. White dust is earth flying up with white color. Darkness is dust obscuring the sun, causing gloom. All are transformed by Earth Qi.]) At Shaoyang, it manifests as brilliance, red clouds, and dusk-like heat. ('Brilliance refers to rainbows, lightning, and firelight. Red clouds are crimson clouds.' [Commentary]: Xun refers to hot air. Both Shaoyin and Shaoyang are Fire, hence both mention Xun. Tong is pronounced 'tong'.) At Yangming, it manifests as smoke and dust, frost, sharpness, and mournful sounds. ([Commentary: Smoke and dust refer to the solemnity of autumn cold air, curling through the sky like smoke, obscuring the sun like dust.]) At Taiyang, it manifests as rigidity, hardness/spikes, and standing. ([Commentary: These are all images of winter cold freezing water.]) These are the normal patterns of Order Execution. ('When Qi moves, nothing dares to disobey, hence called Order.')

At Jueyin, it manifests as internal tension. ([Commentary: Wood governs the Liver. Disease causes Qi depression and internal tension.]) At Shaoyin, it manifests as ulcers, rashes, and body heat. ([Commentary: Yang is ulcer/sores. Zhen is rash type. These are caused by Ministerial Fire reaching the skin and muscles.]) At Taiyin, it manifests as fluid accumulation, epigastric fullness, and obstruction. ([Commentary: When Damp Earth functions, the Spleen suffers from damp stagnation, hence fluid accumulation, epigastric fullness, and obstruction.]) At Shaoyang, it manifests as sneezing and vomiting, and sores/ulcers. ([Commentary: Ministerial Fire flares upward, hence sneezing and vomiting. Heat remains in muscles, hence sores/ulcers.]) At Yangming, it manifests as floating emptiness. ('When Yangming functions, floating emptiness occurs because the skin and hair correspond to Metal.') At Taiyang, it manifests in difficulty bending and stretching. ([Commentary: When Cold Water functions, disease affects the Kidney. The Kidney governs bones, hence difficulty bending and stretching.]) These are the normal patterns of Disease.

At Jueyin, it manifests as flank pain. ([Commentary: Zhi refers to the hypochondrium/flank. Jueyin governs the Liver and is located in the bilateral flanks, hence disease causes flank pain.]) At Shaoyin, it manifests as fright/confusion, aversion to cold with shivering, and delirium. ('Shaoyin governs the Heart, hence fright/confusion. Extreme heat reversely combines with Cold transformation, hence aversion to cold and shivering. Yang excess injures Yin, confusing the Heart Spirit, hence delirium.') At Taiyin, it manifests in fullness. ('Taiyin governs the Spleen. Disease in the Middle Jiao causes fullness. [Character] is pronounced 'xu'.') At Shaoyang, it manifests as fright/restlessness, visual impairment/confusion, and sudden disease. ([Commentary: Shaoyang Ministerial Fire belongs to the Sanjiao and uses Fire. Hence disease causes fright/restlessness. Fire is Yang outside and Yin inside, hence visual impairment/confusion. Ministerial Fire is rapid, hence sudden disease. Zhang Jingyue believed it governed the Gallbladder, likely confusing Hand Shaoyang with Foot Shaoyang. Foot Shaoyang Gallbladder inherently belongs to Wood, how can it be called Ministerial Fire?]) At Yangming, it manifests as rhinitis (blocked nose), and diseases of the sacrum, yin, thighs, knees, thighs, and feet. ([Commentary: Yangming Dry Metal governs the Large Intestine and connects with the Lung. The Lung opens into the nose. Lung cold causes rhinitis. Rhinitis means blocked nose. Sacrum, yin, thighs, feet, etc., are Kidney diseases. Seeing Kidney disease in the Large Intestine meridian makes no logical sense. Zhang Jingyue also mistakenly identified Yangming as governing the Stomach. The Stomach is Earth, Foot Yangming. The Yangming of the Six Qi is actually the Hand Yangming Large Intestine Meridian. The Large Intestine belongs to Geng and governs Metal, hence called Dry Metal.]) At Taiyang, it manifests as lower back pain. ('The Taiyang Bladder meridian runs along the spine to the waist, hence lower back pain.') These are the normal patterns of Disease.

At Jueyin, it manifests as deformity/distortion. ([Commentary: Wind-Wood disease causes sinew contraction and distortion. Li means not flexible. [Character] is pronounced 'ruan'.]) At Shaoyin, it manifests as sorrow/wantonness, nasal bleeding, and bloody vomit/stool. ('Fire disease in the Heart spreads to the Lung, hence sorrow/wantonness. Fire forces blood to move recklessly, hence nasal bleeding is Nu, and dirty blood is . [Character] is pronounced 'mie'.') At Taiyin, it manifests as central fullness, cholera, vomiting, and diarrhea. ([Commentary: This is Earth dampness injuring the Spleen and affecting the Stomach.]) At Shaoyang, it manifests as throat obstruction, tinnitus, and surging vomiting. ('Ministerial Fire flares upward.') At Yangming, it manifests as flank pain and skin cracking/fissuring. ('When Dry Metal functions, Liver Wood is injured, hence flank pain. Skin becomes rough and cracks, called Cun Jie. All are Dryness diseases. Cun is pronounced 'qu jun qie'.') At Taiyang, it manifests in night sweats and spasms. ('Cold Water functions, hence night sweats. *Mai Yao Jing Wei Lun* says: Excess Yin leads to excessive sweating and body cold. Spasms refer to stiff limbs and reversed tendon cramps. Yin-Cold stagnation prevents Yang Qi from flowing. Jing is pronounced 'jing'.') These are the normal patterns of Disease.

At Jueyin, it manifests as flank pain, vomiting, and diarrhea. ('Wood self-diseases, hence flank pain. Liver attacks Spleen/Stomach, hence vomiting and diarrhea.') At Shaoyin, it manifests in talking and laughing. ([Commentary: Shaoyin governs the Heart and Fire. When Fire is excessive, the Heart cannot remain quiet, hence excessive talking and frequent laughter.]) At Taiyin, it manifests in heaviness and edema. ([Commentary: Excess Earth dampness causes body heaviness. Limb swelling is called edema.]) At Shaoyang, it manifests as sudden diarrhea, convulsions/twitching, and sudden death. ('Ministerial Fire attacks Metal; the Large Intestine receives it, causing sudden diarrhea. Attacking Spleen causes muscle twitching. Attacking Liver causes limb/tendon convulsions. Ministerial Fire is sudden and violent, hence sudden death.') At Yangming, it manifests as rhinitis and sneezing. ('Metal Qi is cold, solemn, and contracting, hence rhinitis and sneezing.') At Taiyang, it manifests in the prohibition of discharge/excretion. ([Commentary: Discharge/excretion includes fluids, urine, and stool. Yin-Cold Qi closure causes fluid retention, sweat cannot reach the pores, and urination/defecation is difficult, hence 'prohibition of discharge/excretion'.]) These are the normal patterns of Disease.

All these twelve variations repay Virtue with Virtue, Transformation with Transformation, Policy with Policy, and Order with Order. High Qi responds with high, Low Qi responds with low, Back Qi responds with back, Front Qi responds with front, Middle Qi responds with middle, Exterior Qi responds with exterior. This is the normal pattern of Position. (Qi repaying Virtue/Transformation refers to Heaven and Earth Qi. High/Low/Front/Back/Middle/Exterior refer to the location of disease. Hand Yin/Yang Qi is high; Foot Yin/Yang Qi is low. Foot Taiyang Qi is at the back; Foot Yangming Qi is at the front; Foot Taiyin, Shaoyin, and Jueyin Qi are in the middle; Foot Shaoyang Qi is at the side. Speaking according to their respective locations describes the image of Qi variation causing disease. [Commentary]: This summarizes the sequence of disease caused by excess and reprisal mentioned above, stating that each responds according to the arrival of its Qi. Wang Bing's commentary on the positions of Hand/Foot Yin/Yang is irrefutable. However, this chapter specifically refers to the Six Qi. Within the Six Qi, Shaoyang Ministerial Fire is the Hand Shaoyang Sanjiao, not the Foot Shaoyang Gallbladder; Yangming Dry Metal is the Hand Yangming Large Intestine, not the Foot Yangming Stomach. The Stomach belongs to Earth, not Metal; the Gallbladder belongs to Wood, not Fire. My fellow townsman Zhang Jingyue, Ma Xuantai, and other famous physicians still followed Wang Bing's error. How could they know that if Ministerial Fire and Dry Metal occupy the second positions of the Six Qi, their names and meanings are wrong, and treatment will inevitably be erroneous? Must we not distinguish this? Then where should the positions of Sanjiao and Large Intestine be? Answer: The Large Intestine governs transmission and transformation, just like the Qi of the Foot Three Yin, it travels within the body. The Sanjiao encompasses the whole body and commands the Zang-Fu organs, so it should logically belong to the exterior of the body. Wang Bing's general discussion of Zang-Fu positions is acceptable, but as a commentary for this section of this chapter, it is incorrect.)

Therefore, when Wind prevails, there is movement. ([Commentary: Wind moves swiftly and changes frequently; movement is its nature, hence Wind excess causes movement. Also, the following six sentences already appeared in *Yin Yang Ying Xiang Da Lun*, and are included here because this chapter specifically discusses the Six Qi, stating that when the Six Qi are excessively biased, disease manifests externally.]) When Heat prevails, there is swelling. ('Ulcers and carbuncles/swelling are diseases of Fire.') When Dryness prevails, there is dryness. ('Essence, blood, and body fluids are depleted internally; skin and muscles crack externally. All are diseases of Dryness.') When Cold prevails, there is floating/edema. ('Abdominal fullness and body floating are due to Yang insufficiency and Cold disease.') When Dampness prevails, there is loose stool; severely, there is water closure and swelling. ('Loose stool is watery diarrhea. Water closure and swelling refer to unfavorable water pathways causing muscle swelling, which feels like mud when pressed and does not rise.' ) The variations are described according to where the Qi resides. ('Qi has differences in high/low, front/back, middle/exterior. Human disease Qi is also like this. Thus, if Qi prevails in high places, disease is in the crown of the head; if in low places, disease is in the feet/knees; if in front, disease is in the face/abdomen/arms; if in back, disease is in the shoulders/back/waist/hips; if in middle, disease is in the Zang-Fu/organs/tendons/bones; if in exterior, disease is in the meridians/skin/hair. And all cases of Wind excess causing movement, Heat excess causing swelling, Dryness excess causing dryness, Cold excess causing floating, Damp excess causing loose stool/swelling, etc., all undergo pathological changes according to where the Qi resides.')

The Yellow Emperor said: "I wish to hear about their Functions/Uses." ('This speaks of the function of applying transformation.') Qibo said: "The Function of the Six Qi each returns to the unconquerable to effect transformation. ('Each returns to the unconquerable' means it must apply its transformation through the element that can be conquered by it.") Thus, Taiyin's Rain Transformation applies to Taiyang; Taiyang's Cold Transformation applies to Shaoyin; Shaoyin's Heat Transformation applies to Yangming; Yangming's Dryness