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Heaven possesses six Qi (Six Climatic Factors), and humanity corresponds with the Three Yin and Three Yang meridians. The upper and lower interact, giving rise to changes, from which diseases emerge. The principles are subtle; hence it is called "Treatise on the Great Significance of the Six Subtle Factors" (Liu Wei Zhi Da Lun).

The Yellow Emperor asked: Ah, how profound is the Way of Heaven! It is like trying to catch floating clouds or gazing into a deep abyss. While the depth of an abyss can be measured, the extent of floating clouds is unknowable. (Commentary: This metaphor illustrates that the origin of the Six Qi in Heaven is difficult to fathom.) Master has often spoken of carefully following the Way of Heaven. I have listened and stored these words in my heart, yet privately remain puzzled, not understanding their meaning. I beg you to speak freely and exhaustively explain this matter, so that it may never fade or cease to exist over time. May I inquire about the Way of Heaven?

Qibo bowed twice and replied: Your question is insightful! The Way of Heaven lies in following the order of Heaven and the timing of its waxing and waning.

The Emperor said: I wish to hear about the Way of Heaven. Regarding the "Six-Six Segments," what is the pattern of their waxing and waning? (Commentary: "Six-Six Segments" refers to the correspondence between the Six Qi of Heaven and the Three Yin and Three Yang of humanity. This differs from the "Six-Six Segments" mentioned in the *Treatise on Six Segments and Viscera Images*, which refers to the 360 days of a year.) Qibo said: There are positions above and below, and regulations to the left and right. (Zhang Jingyue stated: "This describes the order of the six positions to clarify the waxing and waning of the Guest Qi.") Thus, to the right of Shaoyang (Lesser Yang) comes Yangming (Bright Yang); to the right of Yangming comes Taiyang (Greater Yang); to the right of Taiyang comes Jueyin (Terminal Yin); to the right of Jueyin comes Shaoyin (Lesser Yin); to the right of Shaoyin comes Taiyin (Greater Yin); and to the right of Taiyin returns to Shaoyang. This is referred to as the "Biao" (Markers/Manifestations) of Qi, generally observed while facing south. ("This is the so-called Six-Six Segments. The Three Yin and Three Yang take the Six Qi as their Ben (Root), and the Six Qi take the Three Yin and Three Yang as their Biao. However, the character 'right' here implies viewing from the south to await them; thus, the right of Shaoyang is Yangming.") Therefore, it is said: Follow the order of Heaven, observe the timing of waxing and waning, shift the sunlight to determine positions, stand upright, and await observation. This is what is meant. ("Light" refers to sunlight; "Position" refers to spatial arrangement. The sequence of these Six Qi follows the order of Heaven. Since Heaven has order, the Qi in command is prosperous, and the retreating Qi is declining. However, this timing of prosperity and decline depends on the movement of sunlight; only after the sunlight shifts are the positions fixed. The sage observes this by standing upright facing south; thus, the changing seasons and shifting Qi can be seen in the sunlight. Hence, the *Treatise on Vital Energy and Connection to Heaven* states: 'The movement of Heaven relies on the brightness of the sun.' This precisely explains the meaning of shifting sunlight to determine positions.) Note: The above discusses the order of the Three Yin and Three Yang as the Biao of Qi, known as having regulations to the left and right. The following discusses how human Yin and Yang must rely on the Six Qi of Heaven for governance, where the Biao originates from the Ben, known as having positions above and below. The meaning of the Six-Six Segments is contained herein.

Above Shaoyang, Fire Qi governs, with Jueyin appearing in the middle. (Commentary: Shaoyang refers to the Hand-Taiyang Sanjiao (Triple Burner), which is the Ministerial Fire in the human body. However, the existence of Ministerial Fire in the human body does not originate solely from humans but is governed by the Fire Qi of Heaven above. When Fire Qi governs above, Shaoyang Sanjiao responds below. Sanjiao is the exterior manifestation of Ministerial Fire; where there is an exterior, there must be an interior, revealed in Jueyin Pericardium. "Zhongjian" (Middle Appearance) refers to the relationship between exterior and interior.) Above Yangming, Dryness Qi governs, with Taiyin appearing in the middle. (Commentary: Yangming refers to the Large Intestine Meridian of Hand-Yangming, representing Metal in the human fu organs. Human Metal must receive governance from the Dryness Qi of Heaven. When Dryness Qi governs above, Yangming Large Intestine responds below. Large Intestine is the exterior of Metal; where there is an exterior, there is an interior, revealed in Hand-Taiyin Lung Metal.) Above Taiyang, Cold Qi governs, with Shaoyin appearing in the middle. (Taiyang refers to the Bladder Meridian of Foot-Taiyang, representing Water in the human fu organs. Human Water must rely on the Cold Qi of Heaven. When Cold Qi governs above, Taiyang Bladder responds below. Bladder is the exterior of Water; where there is an exterior, there is an interior, revealed in Foot-Shaoyin Kidney Water.) Above Jueyin, Wind Qi governs, with Shaoyang appearing in the middle. (Jueyin refers to the Liver Meridian of Foot-Jueyin, representing Wood in the human zang organs. Human Wood must rely on the Wind Qi of Heaven. When Wind Qi governs above, Jueyin Liver Wood responds below. Liver is the interior of Wind-Wood; where there is an interior, there is an exterior, revealed in Foot-Shaoyang Gallbladder Wood.) Above Shaoyin, Heat Qi governs, with Taiyang appearing in the middle. (Shaoyin refers to the Heart Meridian of Hand-Shaoyin, representing Fire in the human zang organs. Human Fire must rely on the Heat Qi of Heaven. When Heat Qi governs above, Shaoyin Heart Fire responds below. Heart is the interior of Fire; where there is an interior, there is an exterior, revealed in Hand-Taiyang Small Intestine.) Above Taiyin, Dampness Qi governs, with Yangming appearing in the middle. (Taiyin refers to the Spleen Meridian of Foot-Taiyin, representing Earth in the human zang organs. Human Earth must rely on the Dampness Qi of Heaven. When Dampness Qi governs above, Taiyin Spleen Earth responds below. Spleen is the interior of Earth; where there is an interior, there is an exterior, revealed in Foot-Yangming Stomach Earth.) This is called the "Ben" (Root). Below the Ben is the "Zhongjian" (Middle Appearance). Below the Zhongjian is the "Biao" (Marker) of Qi. (Commentary: The Three Yin and Three Yang derive from the Six Qi; thus, the Six Qi are the "Ben." The Ben stands above, and the corresponding Yin and Yang appear in the Zhongjian of one exterior and one interior. What is seen constitutes the exterior and interior of Yin and Yang, i.e., the human viscera, which are the "Biao" of the Six Qi. Note: Each of the Three Yin and Three Yang has paired exterior-interior relationships. For example, Hand-Shaoyang Sanjiao pairs with Hand-Jueyin Pericardium; Hand-Yangming Large Intestine pairs with Hand-Taiyin Lung; Foot-Taiyang Bladder pairs with Foot-Shaoyin Kidney; Foot-Jueyin Liver pairs with Foot-Shaoyang Gallbladder; Hand-Shaoyin Heart pairs with Hand-Taiyang Small Intestine; Foot-Taiyin Spleen pairs with Foot-Yangming Stomach. However, when referring to their correspondence with the names of the Six Qi, sometimes only the exterior is named, not the interior, or vice versa. For instance, Ministerial Fire is only called Shaoyang Sanjiao, not Jueyin Pericardium; Dryness Metal is only called Yangming Large Intestine, not Taiyin Lung; Cold Water is only called Taiyang Bladder, not Shaoyin Kidney; Wind Wood is only called Jueyin Liver, not Shaoyang Gallbladder; Sovereign Fire is only called Shaoyin Heart, not Taiyang Small Intestine; Damp Earth is only called Taiyin Spleen, not Yangming Stomach. Why? Human viscera correspond to the Yin and Yang of Heaven and Earth. Yin and Yang cannot be neglected, so viscera cannot be named partially. Those named only by exterior do so because Yang protects Yin; mentioning the exterior implies the interior. Thus, Shaoyang of Ministerial Fire corresponds to Heat Qi above and Jueyin in the middle; Yangming of Dryness Metal corresponds to Dryness Qi above and Taiyin in the middle; Bladder of Cold Water corresponds to Cold Qi above and Shaoyin in the middle. Those named only by interior do so because Yin is the foundation of Yang; mentioning the interior implies the exterior. Thus, Jueyin of Wind Wood corresponds to Wind Qi above and Shaoyang in the middle; Shaoyin of Sovereign Fire corresponds to Fire Qi above and Taiyang in the middle; Taiyin of Damp Earth corresponds to Dampness Qi above and Yangming in the middle. Yin and Yang originally root each other, viscera respond to each other, and all receive Qi from the Six Qi. This is the Biao originating from the Ben. Why did Zhang Jingyue interpret "Zhong" literally as "Zhong Qi" (Middle Qi) of mutual rooting? For example, he said it pairs with Jueyin as exterior-interior, hence Zhongjian Jueyin, implying Ministerial Fire combines with Wind Wood transformation. If it pairs with Jueyin as exterior-interior, it already knows Jueyin is the Hand-Jueyin pairing with Sanjiao, yet says it combines with Wind Wood, implying Foot-Jueyin. Moreover, Ministerial Fire never combines with Wind Wood transformation. The following five paragraphs contain similar errors. Zhang Jingyue’s intent likely stemmed from confusion regarding Ministerial Fire residing in the Liver and Gallbladder, leading to widespread error.) Because Ben and Biao differ, the phenomena responded to by Qi also differ. (Difference between Ben and Biao: The Six Qi are the Ben of the Three Yin and Three Yang. For example, Wind-Wood dominates in Spring, but Spring might be cold instead of warm; this is a difference in Ben. The Three Yin and Three Yang are the Biao of the Six Qi. For example, Spring should see Wood dominance, but human Liver and Gallbladder might be deficient; this is a difference in Biao. In years dominated by Wood, Qi should show Wood dominance but appears deficient; during periods of Liver excess, excess should oppress weakness but instead causes self-disease. These are differences between Ben and Biao. In such cases, since Qi is deviant, seasonal order changes above, and human disease manifests below. Where heat is expected, cold occurs; pulse contradicts symptoms; the corresponding phenomena naturally become aberrant.)

The Emperor asked: There are times when Qi arrives on schedule and normally, times when it arrives late, and times when it arrives excessively. What causes this? (Commentary: This specifically asks about the normal and abnormal states of the Six Qi to verify their waxing and waning.) Qibo said: Arrival of both time and Qi together indicates harmony. Arrival of time without Qi indicates insufficient incoming Qi. Arrival of Qi before time indicates excessive incoming Qi. (Commentary: When the season arrives and Qi also arrives, it is a harmonious response. If the season has arrived but Qi has not, it is Qi deficiency. If Qi arrives before the season, it is Qi excess. "Qi" refers to the Six Qi.) The Emperor asked: What happens if Qi arrives late or early? Qibo said: Correspondence leads to smoothness; non-correspondence leads to rebellion. Rebellion generates alteration; alteration generates disease. (Correspondence to the period is smooth; deviation from the period is adverse. The Qi of Heaven and Earth undergoes continuous generation and transformation without obstruction. Having Qi when it should not be present, or lacking Qi when it should be present, means the Qi of Creation is失常 (abnormal). Abnormality leads to Qi alteration; alteration of norms leads to chaotic Blood and Qi, resulting in disease. When Heaven and Earth deviate from norms, all things suffer disease.) The Emperor said: Excellent! Please explain the correspondence. Qibo said: The growth of living things is a sign of correspondence; the pulse is also a sign of correspondence. (The flourishing of things has a regular time; the arrival of the pulse has a regular cycle. Excess years arrive early, deficiency years arrive late, all according to the schedule. Comment: Things sense Qi first, and the pulse moves with Qi. Thus, to verify the waxing and waning of the Six Qi, one need only observe the early or late growth of plants and examine the strength or weakness of the pulse arrival to understand the Qi of Heaven and Earth.)

The Emperor said: Excellent! I wish to know how geography responds to the positions of the Six Qi segments. (Commentary: Zhang Jingyue said: "Hereafter, we discuss how geography responds to the six segments, i.e., the static nature of Host Qi maintaining its position. Hence it is called 'Six Positions' or 'Six Steps,' referring to the positions governed by the Six Qi.") Qibo said: To the right of Xianming (Manifest Clarity/Dawn), is the position of Sovereign Fire. (Commentary: Zhang Jingyue said: "Xianming is where the sun rises, at the midpoint of Mao hour, the place where Heaven and Earth divide equally. The right of Xianming refers to the period from the Mao midpoint to the Si midpoint, located in the southeast, serving as the Right Interior Gate of Heaven, governing the Second Qi, approximately sixty days after the Spring Equinox, the position of Sovereign Fire's governance. If Guest Qi adds Ministerial Fire here, it is called 'Lower overlooking Upper,' where a minister usurps the sovereign's position, which is rebellious.") To the right of Sovereign Fire, moving back one step, Ministerial Fire governs. ("Moving back one step" means retreating one step to the right of Sovereign Fire. This is from the Si midpoint to the Wei midpoint, located due South, directly under the Si Tian (Heavenly Ruler), governing the Third Qi, approximately sixty days after Grain Full, the governance of Ministerial Fire.) Moving forward one step, Earth Qi governs. ("Moving forward one step" means proceeding one step further to the right of Ministerial Fire. This is from the Wei midpoint to the You midpoint, located in the Southwest, serving as the Left Interior Gate of Heaven, governing the Fourth Qi, approximately sixty days after Great Heat, the position of Wet Earth's governance.) Moving forward one step, Metal Qi governs. ("This is one step to the right of Earth Qi, from the You midpoint to the Hai midpoint, located in the Northwest, serving as the Right Exterior Gate of Earth, governing the Fifth Qi, approximately sixty days after the Autumn Equinox, the position of Dry Metal's governance.") Moving forward one step, Water Qi governs. ("This is one step to the right of Metal Qi, from the Hai midpoint to the Chou midpoint, located due North, positioned under the Zai Quan (Earthly Source), 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 Chou midpoint to the Mao midpoint, located in the Northeast, serving as the Left Exterior Gate of Earth, governing the First Qi, approximately sixty days after Start of Spring, the position of Wind Wood's governance.") Moving forward one step, Sovereign Fire governs. ("From the end of Wood Qi, moving again to the right of Xianming, to the position of Sovereign Fire, completing one cycle of the six steps of Host Qi.") Note: This describes the positions governed by the Six Qi, applicable only to one year, representing fixed Qi and the constant state of Qi. However, over sixty years, Si Tian and Zai Quan change annually, each having six steps. The First Qi begins at the Left Exterior Gate of Earth, sequentially showing variations in different Qi.

Below Ministerial Fire, Water Qi succeeds it; below the position of Water, Earth Qi succeeds it; below the position of Earth, Wind Qi succeeds it; below the position of Wind, Metal Qi succeeds it; below the position of Metal, Fire Qi succeeds it; below Sovereign Fire, Yin Essence succeeds it. (Commentary: Zhang Jingyue said: "This states that below each of the six positions, there is a succeeding Qi. 'Cheng' (Succeed/Support) means the preceding retreats and the subsequent advances. The meaning of Cheng has two aspects: Constant and Variable. Constant: As each of the Six Qi holds its specific command, one extreme gives way to generation, cycling continuously without interruption. Thus, below the peak of each position, there is a controlling Qi that arises subsequently, transforming from subtle to manifest, succeeding each other, forming the seasonal order. This is 'When Yang reaches its extreme, Yin is generated to support it; when Yin reaches its extreme, Yang is generated to support it,' akin to the concept of embryonic generation in Five Elements theory. This is the unchanging law of annual Qi, hence called Constant, which is the order of the four seasons. Variable: As described in the *Treatise on the Six Origins and Correct Records*, e.g., 'Where Shao Yang arrives, Fire is born, ending in steaming humidity,' which is the image of Water supporting Ministerial Fire; 'When Water erupts, hail and snow occur,' the image of Earth supporting Water; 'When Earth erupts, wind and rain surge,' the image of Wind-Wood supporting Earth; 'When Wood erupts, destruction and breaking occur,' the image of Metal supporting Wood; 'When Metal erupts, clarity prevails,' the image of Fire supporting Metal; 'When Fire erupts, darkness obscures,' the image of Yin Essence supporting Fire. These arise from overcoming excess and restoring balance, where succession and control are not fixed, hence called Variable, which refers to pathogenic factors out of season. Although Constant and Variable seem different, they ultimately prevent excess and fulfill the function of creation; the principle is the same.") The Emperor asked: Why? Qibo said: Extremity brings harm; succession brings control. (Commentary: Zhang Jingyue said: "Kang" (Extremity/Hyperactivity) is the peak of prosperity. "Zhi" (Control) is suppressing it due to its extremity. The way of Yin-Yang and Five Elements dictates that extreme hyperactivity leads to discord and mutual destruction between strong and weak. Thus, wherever there is partial excess, there must be partial deficiency. If the strong are unchecked, the strong become stronger and the weaker weaker, increasing disorder daily. Therefore, when hyperactivity becomes excessive, it harms the element it overcomes, and the Qi succeeding it below will inevitably control it. This is the natural wonder of Heaven and Earth, occurring spontaneously without expectation. There is no eternal extension nor eternal contraction in the world. The Image of Qian in the I Ching says: 'To speak of Kang is to know advance but not retreat, know survival but not extinction, know gain but not loss.' The Commentary on Fu says: 'Does not Fu reveal the mind of Heaven and Earth?' This embodies the meaning of Kang and Cheng.) Control generates transformation; externally, waxing and waning are displayed. ("Control generates transformation" should read "Control leads to generation and transformation," a transcription error. When extremity is controlled, there is no hyperactive harm; without hyperactive harm, generation and transformation occur naturally. What should wax waxes, what should wane wanes, following order and proper position, which is externally displaying waxing and waning. "Externally displaying" refers to abundant development.) Harm leads to ruin and chaos; generation and transformation result in major disease. ("Hyperactivity without control leads to harm; harm leads to ruin and deviation from norms, failing to generate righteous Qi and instead producing pathogenic Qi, thus causing major disease. Wang Andao said: 'Reading the Neijing to "Hyperactivity brings harm, succession brings control," I sigh and say, how profound! Is this not the pivot of creation? Wang Bing elucidated it earlier, Liu Wansu expanded upon it later. The depths of the Sages are almost fully revealed. Yet learners still cannot fully comprehend; are there still hidden meanings? Let me deduce and state them. From "Right of Xianming" to "Sovereign Fire governs" (15 sentences), it discusses the positions governed by the Six Segments. From "Below Ministerial Fire" to "Yin Essence succeeds" (12 sentences), it discusses how geography responds to annual Qi. "Hyperactivity brings harm, succession brings control" (2 sentences) discusses restraining excess. "Control leads to generation and transformation..." (4 sentences) discusses the norm with control versus the anomaly without control. "Cheng" is like following, but "Cheng" is used instead of "following" because the subsequent text implies a sense of upward support, hence "Cheng." Although called Cheng, it contains the meaning of prevention. "Kang" is extremity; "Harm" harms things; "Zhi" is overcoming and winning. However, what is succeeded, if not extreme, merely follows, so although it succeeds, it is unseen; once extreme, it is overcome and leveled, so Cheng becomes visible. Yet, approaching it, one does not know its source; tracing it, one does not know its end, seemingly unpredictable. But certainty always exists in the obscure and ethereal, deceiving no one. Wansu said: When oneself reaches extreme hyperactivity, it falsely resembles the transformation of the element that controls it. Can "resemblance" be sought through form and substance? Hence the later chapter states: "Where Jueyin arrives, Wind is born, ending in肃 (Dryness/Cooling); where Shaoyin arrives, Heat is born, ending in Cold." Being Wind-born or Heat-born is Kang; being Cooling or Cold is Zhi. Similarly, water erupting with hail/snow, earth erupting with wind/rain: the eruption is Kang; the hail/wind is Zhi. Thus, the norm of creation cannot lack Kang, nor can it lack Zhi.' Yu Tianmin said: Zhi controls the excess of Qi. Harm harms the Original Qi of the successor. Original Qi, in summary, is One Yuan, e.g., Heaven generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, Metal generates Water, cycling endlessly, generating life without ceasing. Specifically, it is called the Six Origins, e.g., Water is the origin of Wood's transformation, Wood is the origin of Fire's transformation, etc., operating and transforming infinitely. If Fire is not extreme, the succeeding Water merely follows; once extreme, Water rises to level it, fearing harm to our Metal-Original Qi, the intention of the child saving the mother. This applies to all Six Qi. This is the principle of Five Elements victory and revenge, occurring spontaneously. From this, we see that Heaven and Earth and all things are nothing but Five Elements, and Hyperactivity-Harm-Succession-Control is everywhere applicable. Applying this to humans, the Five Viscera balance each other, the Five Emotions overcome each other, the Five Qi shift each other, and the Five Diseases transform into 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 transformations. Only the Cheng-Zhi in Heaven and Earth stems from the natural Qi transformation, but in humans, it also exists, depending on the success or failure of intervention and application. If one can grasp its subtleties and obtain the Dao, then control lies within oneself, what harm could there be? If the waxing and waning of Cheng-Zhi are unclear, and true/false similarities are not distinguished, ruin awaits instantly. Only the wise can be cautious." Both scholars' discussions leave no remainder in the meaning of Hyperactivity-Harm-Succession-Control.)

The Emperor asked: How are waxing and waning manifested? (Commentary: This follows the previous mention of external display of waxing and waning, so the Emperor seeks clarification.) Qibo said: If not in its proper position, it is Pathogenic; if in its proper position, it is Normal. Pathogenic leads to severe alterations; Normal leads to mild alterations. (Commentary: Severe indicates heavy disease; mild indicates light disease. "Not in position" vs. "In position" is explained in the following text.) The Emperor asked: What is meant by "In Position"? Qibo said: Wood Yun (Movement) arriving at Mao, (Commentary: Wood Yun arriving at Mao position corresponds to Ding-Mao years.) Fire Yun arriving at Wu, (Commentary: Fire Yun arriving at Wu position corresponds to Wu-Wu years.) Earth Yun arriving at the Four Seasons, (Commentary: Earth Yun