Library

The Qi of the six periods is consistent with clear and crisp (Qing). For Shaoyin and others ruling as Tianqi (Heavenly Qi), the methods for Sheng (Superiority/Excess) and Fu (Rebound/Counteraction) above and below are the same. The *Liu Yuan Zheng Ji Lun* states: "When Superiority occurs from above, Heavenly Qi descends; when Superiority occurs from below, Earthly Qi migrates upward. This is called 'Sheng' (Superiority)." When "Sheng arrives," it refers to the state where the Rebounding Qi (Fu Qi) is suppressed and has not yet erupted. When "Fu Qi arrives," there is no distinction by names of Heaven or Earth; all follow the laws of Fu Qi. (If illness arises before Fu Qi erupts due to continued Sheng, distinguishing by Heaven/Earth names creates error; once Fu Qi erupts, regardless of whether Sheng was above or below, all illnesses follow the pattern of Fu Qi, which governs cold and heat. See *Zhi Zhen Yao Da Lun*).

Huangdi asked: How can one observe the Qi of Heaven and Earth? Qibo answered: The changes of Sheng and Fu in the Qi of Heaven and Earth do not manifest in pulse diagnosis. (Meaning: Normal Qi and Sheng/Fu variations are observed through symptoms and signs, not known solely through pulse diagnosis.) The *Mai Fa* states: "Changes of Heaven and Earth cannot be diagnosed by pulses," which refers to this principle. (Heaven and Earth rely on Qi rather than position, so they should not be known through pulses. See *Wu Yun Xing Da Lun*).

When Jueyin Qi arrives, its pulse is Xian (Wiry). (Soft, empty, and slippery, straight and long is called Xian; if solid and wiry, it indicates disease; if weak and slight, it also indicates disease; if not straight and long, it indicates disease; if not at its proper position, it indicates disease; if the position cannot produce a Xian pulse, it indicates disease.)

When Shaoyin Qi arrives, its pulse is Gou (Hooked). (Coming vigorously and departing weakly, like an inverted belt hook, is called Gou; if coming weakly but departing strongly, it indicates disease; if both coming and departing strongly, it indicates disease; if both coming and departing weakly, it indicates disease; if not at its proper position, it indicates disease; if the position cannot produce a Gou pulse, it indicates disease.)

When Taiyin Qi arrives, its pulse is Chen (Deep). (Pressing down to obtain it characterizes deep pulses among lower pulses; if very deep, it indicates disease; if not deep, it also indicates disease; if not at its proper position, it indicates disease; if the position cannot produce a Chen pulse, it indicates disease.)

When Shaoyang Qi arrives, its pulse is Da (Large) and Fu (Floating). (High and floating; Da means slightly large; among various pulses, if Large and Floating excessively, it indicates disease; if Floating but not Large, it indicates disease; if Large but not Floating, it indicates disease; if Large and Floating but not truly Floating, it indicates disease; if not at its proper position, it indicates disease; if unable to produce a Large and Floating pulse, it indicates disease.)

When Yangming Qi arrives, its pulse is Duan (Short) and Se (Choppy). (Unsmooth flow is called Se; short range of flow is called Duan; if very short, it indicates disease; if very choppy, it indicates disease; if neither short nor choppy, it indicates disease; if not at its proper position, it indicates disease; if the position cannot produce a Short and Choppy pulse, it indicates disease.)

When Taiyang Qi arrives, its pulse is Da (Large) and Chang (Long). (Far-reaching flow is called Chang; if very large, it indicates disease; if very long, it indicates disease; if Long but not Large, it indicates disease; if Large but not Long, it indicates disease; if not at its proper position, it indicates disease; if the position cannot produce a Large and Long pulse, it indicates disease.)

Arriving harmoniously indicates normalcy. (Not excessively large constitutes harmonious regulation; neither weak nor strong constitutes normalcy.)

Arriving excessively indicates disease. (Xian resembling a drawn bowstring, Hua [Slippery] like connected pearls, Chen adhering to bone, Fu higher than skin, Se stopping abruptly, Duan like hemp seeds, Da like a hat pin, Chang like a bowstring—all are considered arriving excessively.)

Arriving oppositely indicates disease. (Should be Xian but is Se; should be Da but is Xi [Fine]; should be Fu but is Chen; should be Chen but is Fu; should be Duan/Se but is Chang/Hua; should be Xu [Empty] but is Qiang/Shi [Strong/Solid]; should be Xi but is Da—all these are Qi contrary to normal. Normal conditions show disease only in such manifestations.)

Arriving but not reaching indicates disease. (The time/position has arrived, but the pulse Qi does not correspond.)

Not yet arrived but already arrived indicates disease. (According to ancient calendrical methods, upon obtaining solar terms corresponding to the six positions of the year, similar to Southern/Northern years, pulse images change to respond. If the sequence of Qi has not shifted but the pulse changes first, this is arriving prematurely, hence disease.)

Exchange of Yin and Yang indicates critical condition. (Not conforming to heavenly norms, Qi appearances intermingle, losing their regular positions. Yin positions showing Yang pulses, Yang positions showing Yin pulses—this is exchange of positions. Interference of two Qi leads to critical danger. See *Liu Wei Zhi Da Lun*: "Arriving when it should arrive is harmony; arriving when it should not have arrived means insufficient incoming Qi; not yet arrived but already arrived means excessive incoming Qi." Asked: "Why arriving when it shouldn't, or not arriving when it should?" Answered: "Correspondence is smooth, non-correspondence is adverse; adversity generates transformation; transformation generates disease." Asked: "Please explain correspondence." Answered: "Things generate their response; Qi and pulses generate their response." This pulse response is what is meant. See *Zhi Zhen Yao Da Lun*.)

Jueyin corresponds to Li Ji (abdominal tension/cramping due to soft/tense tendons), Zhi Tong (lateral pain), Ruan Li (muscle spasms/contractions), Xie Tong (hypochondriac pain), Ou Xie (vomiting and diarrhea).

Shaoyang corresponds to Yang Zhen (sores and rashes), Shen Re (body fever due to Fire Qi), Jing Huo (fright and confusion), E Han Zhan Li (aversion to cold and trembling), Chan Wang (delirious speech), Bei Wang (sadness and delusion), Nu (epistaxis/nosebleed), Yu Xiao (talking and laughing).

Taiyin corresponds to Ji Yin Pi Ge (accumulation of fluids, fullness, and obstruction due to Earth Qi), Man Zhong Man (generalized distension and abdominal fullness), Huo Luan Tu Xia (cholera-like vomiting and purging), Chong Zu Zhong (severe edema where pressing leaves an indentation that does not rebound).

Shaoyang corresponds to Yue Ou (hiccups and vomiting), Chuang Yang (sores and ulcers due to Fire Qi), Jing Zao (fright and restlessness), Mao Mei (blurred vision and stupor), Bao Bing (sudden illness), Hou Bi (sore throat), Er Ming (tinnitus), Yong (surging vomit due to trapped Qi failing to descend), Bao Zhu Chi Zhong (sudden diarrhea and convulsions), Bao Si (sudden death).

Yangming corresponds to Fu Xu (pitting edema that rebounds upon pressure), Qiu (nasal congestion), diseases of Kao (buttocks), Yin (genitals), Gu (thigh), Xi (knee), Bi (thigh), Shuan (calf), Zu (foot), Xie Tong (hypochondriac pain), Cun Jie (skin cracking/shriveling), Qiu Ti (sneezing).

Taiyang corresponds to Qu Shen Bu He (difficulty in flexion and extension), Yao Tong (lower back pain), Qin Han (night sweats occurring during sleep, emanating from chest, throat, neck, and axilla), Jing (stiffness/spasms), Liu Xie (profuse discharge), Jin Zhi (urinary retention/inability to void). These are the constants of disease. (See *Liu Yuan Zheng Ji Da Lun*)

Question: The Five Movements and Six Qi are briefly discussed in various chapters of the *Neijing*; their principles are profound and difficult to master. I seek to clarify them.

Danxi said: At the beginning of learning medicine, one must understand the changes of pathogenesis and treat based on the patient's constitution. If one merely attacks according to Qi movements, one risks falling into the error of Ma Zongsu’s followers, who claimed that on certain days, diseases belong to specific meridians and should be treated with specific musical tones or rituals.

Another question: Do the five Zang and six Fu organs not externally correspond to Heaven and Earth, ruling Qi and movements, and the changes of the eight winds? Does man not respond to Qi? Is this not precise? If one does not know this, how can one practice medicine effectively without grasping its principles? How can one regulate it?

Answer: Yang Taishou once said: One must monitor the Five Movements and Six Qi daily, recording wind, rain, darkness, and brightness. Some illnesses arise in accordance with the season; some arise later due to latent Qi. Therefore, those whose illness moves and stirs must cultivate pure understanding through experience; over time, one will naturally reach the pinnacle of mastery.

Wang Andao said: The Seven Chapters on Qi Movements and the other chapters of the *Suwen* were originally two separate books written by different authors, each with distinct intentions. They should not be conflated. Wang Bing believed the seven chapters were inserted into the *Suwen*, but they were not original text of the *Suwen*.

Furthermore, Chu Cheng had previously criticized the theory of Qi Movements, stating: Da Nao created the Sexagenary Cycle (Jiazi) to record years, not to discuss disease. Heaven and Earth, Five Elements, cold, heat, wind, and rain change suddenly. Humans contract these Qi, causing illness. Since Qi is hard to predict, disease is hard to fix in advance. Qi is not human-made, so disease is hard for humans to measure. Deductions often err, and rescue efforts easily fail. Yu and Bian did not discuss it; Chun and Hua did not verify it. Are books on Qi Movements merely later forgeries attributed to sages?

Huang Zhongli said: Regarding Northern and Southern Politics, when Three Yin rule as Tianqi or Quanqi, the Cun and Chi pulses do not respond. The diagram of reversed pulses and facial interpretations of Qi Movements come from Liu Wenshu’s *Yun Qi Lun Ao*. The diagrams of supplementation and reduction for diseases caused by the addition and臨 (Lin) of the Six Qi above and below, along with coffin/tomb facial rhyme schemes, come from Pu Yun’s *Yun Qi Jing Hua*. The diagrams of transfer and shift in the addition and 臨 of Five Movements and Six Qi come from Liu Hejian’s *Yuan Bing Shi*. Later scholars appended these to Zhang Zhongjing’s *Shanghan Lun*. Could the theories of Wenshu, Pu Yun, and Shouzhen dare to be attached to Zhang Zhongjing’s chapters? It is merely the work of later diligent learners. Furthermore, regarding the theory of Qi Movements, Zhang Zhongjing’s 397 methods mention it not at all. This is not omission, but rather deliberate exclusion.

*Du Suwen Chao*, consisting of several volumes, is the continued annotation by Mr. Wang Shishan of Qimen. I, being frail, aspired to medical arts but lacked proficiency. Whenever I took Mr. Wang’s medicine, miraculous effects were achieved. Mr. Wang had devoted himself to the *Suwen* and *Nanjing* for a long time. Those who sought treatment from him succeeded hundred percent, far surpassing contemporary physicians who relied on trial and error. Thus, Mr. Wang’s medicine certainly has a foundation! Observing this annotation confirms this. With my father’s permission, I respectfully printed the first volume and this volume to promote it. Upon completion of printing, I record the date here to inform readers.

In the fifth year of Jiajing, Bingxu year, Double Ninth Festival, humble student Cheng Congqian of Xiuning respectfully recorded this.