Library

I once read the *Huangdi Neijing* (Yellow Emperor's Inner Canon), and when I reached the seven chapters of the *Tianyuanji Dalun* (Great Treatise on the Heavenly Origin), where it deduces and expounds upon Wu Yun Liu Qi (Five Movements and Six Qi), its profound mysteries were difficult to fathom, causing me often to set down the book and sigh three times. This is the grand principle of heaven and earth, the source of all changes; unless one is proficient in the theories of the *Zhouyi* (Book of Changes), the *Hongfan* (Great Plan), calendrical origins, and musical laws, who would dare to arbitrarily interpret it or speak of it casually? No wonder people today have neglected it for so long! An ancient sage said, "If one does not understand Wu Yun Liu Qi (Five Movements and Six Qi), what benefit is there in perusing medical texts?" As stated in the classic, if the Cun (inch) and Chi (cubit) pulses are reversed, or the left and right pulses cross, how can life and death be judged without a clear understanding at the fingertips? Since one has dedicated oneself to medicine, should one not ponder deeply and search diligently? In summary, the general principle lies in the Excess (Tai Guo) and Deficiency (Bu Ji) of the Five Movements; and the Sheng Fu (Revenge and Retribution) cycles arise from this. When there is Excess, the qi is strong; if strong without restraint, the harm is severe. When there is Deficiency, the qi is weak; if weak without retribution, the disorder is extreme. This is the natural law of the cycle of Sheng and Fu. Thus, in heaven, there are responses corresponding to the five planets and the movements; on earth, there are responses corresponding to the flourishing and decline of all things; in humans, there are responses corresponding to zang-fu diseases. For example, when Wood is strong and overcomes Earth, Jupiter (Sui Xing) shines brightly while Saturn (Zhen Xing) appears dim; Earth, the mother, is humiliated, and its child must retaliate. Therefore, Metal attacks Wood to rescue the distressed Earth, causing Venus (Tai Bai) to shine brighter while Jupiter becomes dimmer. Whenever qi manifests above, disaster responds below; when constellations are injured, rebellion is severe. The Five Movements mutually overcome and retribute, and their qi behaves similarly. In disease, if Wood excess leads to Liver strength, it inevitably damages Spleen Earth; if Liver excess persists, Dryness will retribute, causing Liver pathology; if Dryness excess persists, Fire will retribute, causing Lung pathology. The five zang organs mutually flourish and decline, and their qi behaves similarly. The Excess and Deficiency of heavenly movements correspond to the Deficiency and Excess of the human body. Because there is Deficiency, the Strong comes to overcome; because there is Overcoming, the Successor comes to retribute. Without Decline, there is no Overcoming; without Overcoming, there is no Retribution. Without Overcoming or Retribution, the qi is peaceful, so how can illness arise? Relying on strength to act tyrannically exhausts Yuan Qi (Original Qi), so how can there be no Deficiency? Thus it is said: "Where there is Overcoming, there is Retribution; where there is no Overcoming, there is none." A slight Overcoming brings slight Retribution; a severe Overcoming brings severe Retribution. The degree of Sheng Fu depends on the flourishing or declining nature of change. Therefore, the classic's detailed records of heavenly timing, earthly transformation, and human affairs aim to demonstrate that their principles align. Just as the 384 lines of the *Zhouyi* elucidate the subtleties of the Way of Change to teach people, seeking principle through the Yi and knowing change through images. Thus Confucius said, "Words cannot fully express speech, and speech cannot fully express intent." This great meaning is identical to this classic. The Way of Heaven is profound and subtle, inherently difficult to measure. Even at its peak, sages may not know everything. Therefore, those who study the Yi should know that the Way of Change includes such variations, not claiming that change stops here. Those who study Wu Yun Liu Qi should know that the Way of Heaven has such responses, not claiming that response ends here. Now, let us briefly list some generalities. Sometimes epidemic qi spreads widely, and a region suffers from Feng Wen (Wind-Warmth) disease. Sometimes cold injures the viscera, and everyone suffers from diarrhea and dysentery at that time. Sometimes smallpox and measles prevail, with varying degrees of auspiciousness and inauspiciousness, each having different timelines. Sometimes carbuncles and toxins spread, manifesting as Yin or Yang, following their categories. Sometimes urgent breathing and coughing erupt simultaneously in a village. Sometimes bone and tendon pain afflict everyone. Sometimes stroke occurs frequently in the current season. Previously, Phlegm-Fire prevailed. In such cases, many people suffering from the same disease—can we say this is not caused by Wu Yun Liu Qi? Regarding its subtleties, most people are affected unknowingly, but who among them truly understands? People have different constitutions and are easily influenced by cold and heat, with unequal benefits and harms, due to the interaction of qi. Thus, a Tai Yang (Greater Yang) person encountering Liuyan (Flowing Abundance) qi, or a Tai Yin (Greater Yin) person encountering Hexi (Scorching Heat) qi, finds the strong restrained and the weak supported, achieving qi balance, so what illness could there be? If Strong Yang encounters Fire, intense heat arises. If Yin Cold encounters Water, ice and frost arrive. Heaven has Tian Fu (Heavenly Matches), and years have Sui Hui (Yearly Meetings); how can humans fail to harmonize? Those who can perceive and prevent beforehand possess superior wisdom. Those who can discern principles according to circumstances are enlightened physicians. Those who neither know nor acknowledge its existence are the lowest in folly. However, Wu Yun Liu Qi should not be rigidly applied. For instance, if Liver Wood is inherently deficient and Spleen Earth is excessive, and the movement is Tai Jue (Excessive Wood), the Liver qi becomes slightly substantial, and the Spleen qi levels out. The same applies to the other four zang organs. Furthermore, internal and external pathogens interact at any time; even during an Excessive movement, there may be moments of deficiency; and during a Deficient movement, there may be periods of excess. If one is inflexible, will one not damage the deficient and augment the excessive? Moreover, seasonal qi in heaven and earth sometimes behaves abnormally. Winter may have unseasonal warmth, summer unseasonal cold, spring unseasonal dryness, and autumn unseasonal warmth; those exposed fall ill. Again, Spring qi moves west, Autumn qi moves east, Summer qi moves north, Winter qi moves south; lowlands retain Spring qi, while highlands retain Winter qi; Heaven is deficient in the northwest, bringing much wind; Earth is incomplete in the southeast, bringing much dampness. Within a hundred li, weather differs; beyond a thousand li, cold and heat vary; thus, local differences cause disease variations. These are principles beyond standard rules. If one does not understand the ways of constancy and change, the logic of flourishing and decline, and the positions of host-guest succession and control, one often forces interpretations that harm the original meaning, attempting to cover infinite heavenly ways with finite years. Hidden and subtle phenomena are indeed hard to see; judging the whole by a tube is indeed shallow. There are also those who do not understand qi transformation, like Ma Zongsu, who falsely used Zhang Zhongjing's name to write books like *Shanghan Qianfa*, applying shifting qi movements to prescribe treatments for main diseases, resulting in rigid and erroneous practices. Others hold biased views and deny Wu Yun Liu Qi, likely due to lack of deep contemplation. Therefore, one proficient in Wu Yun Liu Qi must observe movements by following heaven and seek qi through changes, just as Du Yu said regarding calendar studies: "Those who study calendars should follow heaven to find harmony, not force heaven to fit their calculations." Only by understanding this can one discuss calendars. Is the Way of Wu Yun Liu Qi any different? Those who merely argue chaotically, clinging to existence or non-existence, half-believing and half-doubting, lacking consistent insight and flexible application, are not worthy of discussion.