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Following the previous discussion on the Five Movements (Wu Yun), this text elaborates on the Heavenly Dao's six-six segments and how geography corresponds to the six segments. There are fixed positions above and below, and distinct regulations on the left and right; years have beginnings and endings, which is the way of the transformation and generation of all things. Chapter 9 of the *Neijing*, "Liu Jie Zang Xiang Da Lun" (Great Treatise on Six Segments and Viscera Manifestations), serves as the general outline for the Six Qi. This chapter clarifies their subtle principles to fully understand their nuances, hence it is called "Liu Wei Zhi Da Lun" (Great Treatise on the Subtle Principles of the Six Qi).

Yellow Emperor asked: Alas! The Way of Heaven is indeed profound and distant. It is like trying to catch floating clouds or gazing into a deep abyss. While one can measure the depth of an abyss, one cannot know the limit of catching floating clouds. The Master has often spoken of carefully following the Way of Heaven. I have listened and stored these words in my heart, yet privately I find them strange and do not fully comprehend what they mean. I hope you will speak freely and exhaustively explain these matters, so that they may never be extinguished and may endure for a long time without interruption. May I hear about the Way of Heaven?

Qi Bo bowed twice and replied: How insightful your question regarding the Way of Heaven is! This is because it follows the order of Heaven and the times of waxing and waning.

Yellow Emperor said: I wish to hear about the waxing and waning of the Heavenly Dao's six-six segments.

Qi Bo said: There are fixed positions above and below, and distinct regulations on the left and right.

The waxing and waning of the six-six segments refers to the Yin and Yang Qi above and below, and on the left and right within a year. "Above and below" refers to Si Tian (Mastering Heaven, governing the first half of the year) being above and Zai Quan (Being in the Spring, governing the second half of the year) being below; Si Tian and Zai Quan have fixed positions. "Left and right" refers to the Guest Qi (Ke Qi) on the left and right of Si Tian, and the Guest Qi on the left and right of Zai Quan. The Yin and Yang Qi on the left and right have unchanging regulations, as detailed below.

Thus, to the right of Shao Yang (Lesser Yang), Yang Ming (Bright Yang) governs; to the right of Yang Ming, Tai Yang (Greater Yang) governs; to the right of Tai Yang, Jue Yin (Terminal Yin) governs; to the right of Jue Yin, Shao Yin (Lesser Yin) governs; to the right of Shao Yin, Tai Yin (Greater Yin) governs; and to the right of Tai Yin, Shao Yang governs. This is what is meant by the "Biao" (Mark/Manifestation) of Qi, generally facing South to await observation. Therefore, it is said: Following the order of Heaven, the times of waxing and waning, moving the shadow to determine position, standing upright to await—this is what is meant.

Regarding "distinct regulations on the left and right," the Qi on the left of Zai Quan serves as the head of the intercalary Qi (Jian Qi) superimposition. The Six Qi begin with Jue Yin. If Jue Yin is Si Tian, then Shao Yang is Zai Quan; thus, to the right of Shao Yang, Yang Ming governs, serving as the head of Jian Qi superimposition. If Shao Yin is Si Tian, then Yang Ming is Zai Quan; thus, to the right of Yang Ming, Tai Yang governs, serving as the head of Jian Qi superimposition. If Tai Yin is Si Tian, then Tai Yang is Zai Quan; thus, to the right of Tai Yang, Jue Yin governs, serving as the head of Jian Qi superimposition. If Shao Yang is Si Tian, then Jue Yin is Zai Quan; thus, to the right of Jue Yin, Shao Yin governs, serving as the head of Jian Qi superimposition. If Yang Ming is Si Tian, then Shao Yin is Zai Quan; thus, to the right of Shao Yin, Tai Yin governs, serving as the head of Jian Qi superimposition. If Tai Yang is Si Tian, then Tai Yin is Zai Quan; thus, to the right of Tai Yin, Shao Yang governs, serving as the head of Jian Qi superimposition. What is above is the Ben (Root), and what is below is the Biao (Mark). Since we are now discussing the Qi of Zai Quan, it is said: "This is what is meant by the Mark of Qi." The Root position is originally on the left, but now it is said to be on the right because Zai Quan faces North, while humans face South to address it.

Therefore, the "Ba Zheng Shen Ming Lun" (Treatise on Eight Righteousnesses and Divine Spirit) states: Following the order of Heaven, the times of waxing and waning, moving the shadow to determine position, standing upright to await. This refers to facing South to await.

Above Shao Yang, Fire Qi governs, and internally manifests Jue Yin; above Yang Ming, Dryness Qi governs, and internally manifests Tai Yin; above Tai Yang, Cold Qi governs, and internally manifests Shao Yin; above Jue Yin, Wind Qi governs, and internally manifests Shao Yang; above Shao Yin, Heat Qi governs, and internally manifests Tai Yang; above Tai Yin, Dampness Qi governs, and internally manifests Yang Ming. This is what is meant by the "Ben" (Root). Below the Ben is the Zhong Jian (Middle Manifestation); below the Zhong Jian is the Qi Biao (Qi Mark).

"Fixed positions above and below" means the Six Qi have upper, middle, and lower positions. Continuing from the sequence mentioned above: Above Shao Yang, Fire Qi governs, meaning Fire Qi is above and Shao Yang is below. Since Shao Yang and Jue Yin are exterior-interior pairs, it internally manifests Jue Yin. Above Yang Ming, Dryness Qi governs, meaning Dryness Qi is above and Yang Ming is below. Since Yang Ming and Tai Yin are exterior-interior pairs, it internally manifests Tai Yin. Above Tai Yang, Cold Qi governs, meaning Cold Qi is above and Tai Yang is below. Since Tai Yang and Shao Yin are exterior-interior pairs, it internally manifests Shao Yin. Above Jue Yin, Wind Qi governs, meaning Wind Qi is above and Jue Yin is below. Since Jue Yin and Shao Yang are exterior-interior pairs, it internally manifests Shao Yang. Above Shao Yin, Heat Qi governs, meaning Heat Qi is above and Shao Yin is below. Since Shao Yin and Tai Yang are exterior-interior pairs, it internally manifests Tai Yang. Above Tai Yin, Dampness Qi governs, meaning Dampness Qi is above and Tai Yin is below. Since Tai Yin and Yang Ming are exterior-interior pairs, it internally manifests Yang Ming. These six Qi—Fire, Dryness, Cold, Wind, Heat, and Dampness—are above, which is the "Ben." The Six Qi of Jue Yin, Shao Yin, Tai Yin, Shao Yang, Yang Ming, and Tai Yang are in the middle, which is the Zhong Jian below the Ben. The Six Qi of Shao Yang, Yang Ming, Tai Yang, Jue Yin, Shao Yin, and Tai Yin are below, which is the Qi Biao below the Zhong Jian.

Because Ben and Biao differ, the phenomena corresponding to Qi also differ.

Ben is above, Biao is below, so Ben and Biao differ. Some Qi follow the Ben, some follow both Ben and Biao, and some do not follow either but follow the Middle. Since the Six Qi correspond to different diseases, the phenomena corresponding to Qi vary, and these phenomena are the forms of disease.

Yellow Emperor asked: There are cases where the time arrives and the Qi arrives, where the time arrives but the Qi does not, and where the time has not arrived but the Qi arrives excessively. What causes this?

The previous text discussed the up-down and left-right of the Six Qi but did not discuss waxing and waning, so the Emperor asks about the deficiency (Bu Ji) and excess (Tai Guo) of the annual Qi.

Qi Bo said: When time arrives and Qi arrives, it is called "Harmony" (He). When time arrives but Qi does not, it indicates deficient incoming Qi. When time has not arrived but Qi arrives, it indicates excessive incoming Qi.

When time arrives and Qi arrives, it achieves balance, hence called "Harmony." When time arrives but Qi does not, the season comes but the Qi fails to arrive, termed "Deficiency," hence "deficient incoming Qi." When time has not arrived but Qi arrives early, it is arriving excessively before its time, hence "excessive incoming Qi." Excess and deficiency are synonymous with waxing and waning.

Yellow Emperor asked: What happens when time arrives but Qi does not, or when time has not arrived but Qi does?

Qi Bo said: If there is correspondence, it is Smooth (Shun); if not, it is Adverse (Ni). Adversity generates changes, and changes generate disease.

Correspondence means that when the season arrives, biological phenomena occur, neither too early nor too late, maintaining a constant order, hence correspondence is Smooth. Non-correspondence means biological phenomena do not occur on schedule, appearing either early or late, losing the constant order, hence non-correspondence is Adverse. Adversity generates pathological changes, and these changes become diseases among the people.

Yellow Emperor said: Good. Please explain the correspondence.

Since time and phenomena correspond, it is Smooth, so the Emperor praised him and further explored the principle of correspondence.

Qi Bo said: The growth of organisms reflects this correspondence, and the pulse reflects this correspondence.

Using Heavenly Qi to verify earthly phenomena, organisms respond to the four seasons, so the growth of organisms reflects this correspondence. This illustrates that correspondence implies Smoothness and non-correspondence implies Adversity. Using Heavenly Qi to verify human physiology, the pulse responds to the four seasons, so the pulse reflects this correspondence. This illustrates that Adversity generates changes, and changes generate disease.

Yellow Emperor said: Good. I wish to hear how geography responds to the positional segments of the Six Qi.

Heavenly Qi is verified not only by the growth of organisms but also by pulses. The Emperor praised this, and since the Heavenly Dao's six-six segments correspond to geography, he asks how geography responds to the positional segments of the Six Qi.

Qi Bo said: To the right of Xian Ming (Brightness/Eastern Sunrise), is the position of Jun Huo (Ministerial Fire); to the right of Jun Huo, moving back one step, Xiang Huo (Assistant Fire) governs; moving back another step, Earth Qi governs; moving back another step, Metal Qi governs; moving back another step, Water Qi governs; moving back another step, Wood Qi governs; and moving back another step, Jun Huo governs again.

Geography refers to the five directions and Five Elements of the earth. Six Segments refer to the six Qi and six positions of time. To match the five of geography with the six of segments, one must divide the north-south four corners to determine their positions and correspondences. Xian Ming refers to the sunrise in the East, representing the Wang (Prosperous) Qi of Jue Yin Wood. Jue Yin is located in the Northeast. Turning from Northeast to Southeast, to the right of Jue Yin Xian Ming is the position of Shao Yin Jun Huo. Turning from Southeast to Due South, to the right of Jun Huo, moving back one step, Shao Yang Xiang Huo governs. Turning from Due South to Southwest, moving back another step, Tai Yin Earth Qi governs. Turning from Southwest to Northwest, moving back another step, Yang Ming Metal Qi governs. Turning from Northwest to Due North, moving back another step, Tai Yang Water Qi governs. Turning from Due North to Northeast, moving back another step, Jue Yin Wood Qi governs. Turning from Northeast to Southeast, moving back another step, Shao Yin Jun Huo governs, just as stated: to the right of Xian Ming is the position of Jun Huo. This is how the north-south four corners of geography correspond to the six Qi and six positions of Heaven.

I have annotated the Si Tian and Zai Quan of Wu Yun Liu Qi, focusing on conveying the meaning and elucidating the classic's intent, without drawing diagrams. This diagram of geography responding to the six Qi segments is not for the positions of the Six Qi ruling the seasons, but to clarify this specific concept. As for the Six Qi ruling the seasons, simply viewing the Six Qi ruling the year and the sequence of superimposed Qi reveals they follow the same logic, requiring no further verbose explanation.

In my opinion, "Geography Responding to Six Segments" discusses the positions of the north-south four corners, not the positions of the Six Qi ruling the seasons. The Six Qi ruling the seasons begin at dawn on the first day of the first lunar month. Each Qi rules for sixty days: First Qi is Jue Yin Wind Wood, Second Qi is Shao Yin Ministerial Fire, Third Qi is Tai Yin Damp Earth, Fourth Qi is Shao Yang Assistant Fire, Fifth Qi is Yang Ming Dryness Metal, and Final Qi is Tai Yang Cold Water. The "Liu Yuan Zheng Ji Da Lun" states: The Six Qi are usually viewed at dawn on the first day of the first lunar month; observing their position reveals their location. Their Qi should start with Lichun (Start of Spring) and end with Dahua (Great Cold). These Three Yin and Three Yang Qi transform from Yin to Yang, from one to three, rotating continuously. The weather is thus, and human Qi is likewise. Previous diagrams erroneously treated the geographical corresponding positions as the seasonal ruling positions and incorrectly placed Dahua Qi as the head of the Six Qi, violating solar terms, placing Shao Yang in the third Qi and Tai Yin in the fourth, thereby reversing Yin and Yang. This contradicts the sequences in chapters like "Wu Chang Zheng Da Lun" and "Zhi Zhen Yao Da Lun." Errors passed down by predecessors must be corrected.

Below Xiang Huo, Water Qi succeeds and controls it; below Water, Earth Qi succeeds and controls it; below Earth, Wind Qi succeeds and controls it; below Wind, Metal Qi succeeds and controls it; below Metal, Fire Qi succeeds and controls it; below Jun Huo, Yin Jing (Yin Essence) succeeds and controls it.

Shao Yang Xiang Huo is positioned in the South, and Tai Yang Water Qi is in the North; thus, below Xiang Huo, Water Qi succeeds and controls it.
Tai Yang Water Qi is in Due North, and Tai Yin Damp Earth is in the Southwest; thus, below Water, Earth Qi succeeds and controls it.
Tai Yin Damp Earth is in the Southwest, and Jue Yin Wind Wood is in the Northeast; thus, below Earth, Wind Qi succeeds and controls it. Jue Yin Wind Wood is in the Northeast, and Yang Ming Dryness Metal is in the Northwest; thus, below Wind, Metal Qi succeeds and controls it. Yang Ming Dryness Metal is in the Northwest, and Shao Yin Jun Huo is in the Southeast; thus, below Metal, Fire Qi succeeds and controls it.
Shao Yin Jun Huo is in the Southeast, and Tai Yang Water Qi is in Due North; thus, below Jun Huo, Yin Jing succeeds and controls it. In these four corners, Qi above and below succeed and control each other, similar to how Wood prospers in Spring, and after Summer and Late Summer, Autumn Metal Qi succeeds and controls it; Fire prospers in Summer, and after Late Summer and Autumn, Winter Water Qi succeeds and controls it; Metal prospers in Autumn, and after Winter and Spring, Summer Fire Qi succeeds and controls it; Water prospers in Winter, and after Spring and Summer, Late Summer Earth Qi succeeds and controls it. The principle is the same.

Yellow Emperor asked: Why?

The Emperor asks about the meaning of succeeding/control below.

Qi Bo said: When Qi reaches extremity (Kang), it causes harm; succession leads to control. Control allows for transformation and generation, displaying waxing and waning externally. Harm leads to disorder, damaging transformation and generation and causing severe disease.

Zhang Yinan noted: The ancient text reads "Control generates transformation," while the current text reads "Control allows for transformation and generation."

Kang means extreme prosperity. When the Qi of the Five Elements becomes extremely prosperous, it causes harm; the succeeding Qi below exists to control it. Because it is controlled, transformation and generation are endless, and waxing and waning are displayed externally. "Control allows for transformation and generation" means, for example, Water controls Fire, and Wood (the child of Water) generates Fire. "Displaying waxing and waning externally" means after prosperity comes decline, and after decline comes prosperity, which can be observed in the Qi of the four seasons. If extremity leads to harm, internal disorder arises, damaging transformation and generation and causing severe disease.

Yellow Emperor asked: What is the nature of waxing and waning?

The previous text mentioned "displaying waxing and waning externally," so the Emperor asks about the specifics.

Qi Bo said: If it is not in its proper position, it is Pathogenic (Xie); if it is in its proper position, it is Correct (Zheng). Pathogenic conditions lead to severe changes, while Correct conditions lead to mild changes.

Dang (proper/appropriate) is pronounced with the departing tone.

Waxing and waning refer to excess and deficiency. If it is not the position of the Host Qi, but exhibits waxing or waning, it is Pathogenic.
If it is in the position it governs, waxing when it should wax and waning when it should wane, it is Correct. Disease caused by Pathogenic Qi results in severe variations, while disease caused by Correct Qi, though present, is mild.

Yellow Emperor asked: What is meant by "proper position"?

The previous text stated "if in proper position, it is Correct," so the Emperor asks for clarification.

Qi Bo said: When Wood Yun approaches Mao year, Fire Yun approaches Wu year, Earth Yun approaches the Four Seasons (Chen, Xu, Chou, Wei years), Metal Yun approaches You year, and Water Yun approaches Zi year, this is called "Sui Hui" (Year Meeting), indicating balanced Qi.

Proper position means the Heavenly Stem transforms into Yun, the Earthly Branch rules the year, and the Five Elements combine, each occupying its proper place. For example, in Ding Mao year, Wood Yun approaches Mao Wood; in Wu Wu year, Fire Yun approaches Wu Fire; in Jia Chen, Jia Xu, Ji Chou, and Ji Wei years, Earth Yun approaches Chen, Xu, Chou, and Wei; in Yi You year, Metal Yun approaches You Metal; in Bing Zi year, Water Yun approaches Zi Water. The combination of Stems, Branches, and Luck constitutes "Sui Hui," indicating balanced Qi. In years of Balanced Qi, although there may be waxing and waning, they belong to Correct Qi, and the disease is mild.

Yellow Emperor asked: What about improper position?

The previous text stated "if not in proper position, it is Pathogenic," so the Emperor asks about the consequences.

Qi Bo said: The Year does not meet Sui Hui.

"The Year does not meet Sui Hui" means it is not a Sui Hui year. In non-Sui Hui years, if Qi exhibits waxing or waning, it becomes Pathogenic Qi, leading to severe changes.

Yellow Emperor asked: In Earth Yun years, seeing Tai Yin above; in Fire Yun years, seeing Shao Yang or Shao Yin above; in Metal Yun years, seeing Yang Ming above; in Wood Yun years, seeing Jue Yin above; in Water Yun years, seeing Tai Yang above—what does this mean?

The previous section discussed the Earthly Branches combining with the Lower Five Yun to form Sui Hui. Now the Emperor asks about the Upper Five Yun combining with Si Tian Qi. In Earth Yun years, seeing Tai Yin above refers to Ji Chou and Ji Wei years. In Fire Yun years, seeing Shao Yang above refers to Wu Yin and Wu Shen years; seeing Shao Yin above refers to Wu Zi and Wu Wu years. In Metal Yun years, seeing Yang Ming above refers to Yi Mao and Yi You years. In Wood Yun years, seeing Jue Yin above refers to Ding Si and Ding Hai years. In Water Yun years, seeing Tai Yang above refers to Bing Chen and Bing Xu years.

Qi Bo said: This is Heaven meeting with it, so the "Tian Yuan Ce" calls it "Tian Fu" (Heavenly符/Token).

The Emperor's question concerns the combination of Si Tian Qi and the Five Yun, hence called "Heaven meeting with it." The "Tian Yuan Ji Da Lun" states: "Responding to Heaven is Tian Fu." Thus, the "Tian Yuan Ce" calls it Tian Fu, which is not from the "Tai Shi Tian Yuan Ce."

Yellow Emperor asked: What happens when Tian Fu and Sui Hui coincide?

What happens when Tian Fu and Sui Hui coincide.

Qi Bo said: This is the gathering of Tai Yi Tian Fu.

When Tian Fu and Sui Hui coincide, it is named Tai Yi Tian Fu, hence "the gathering of Tai Yi Tian Fu." The "Tian Yuan Ji Da Lun" states: "Responding to Heaven is Tian Fu, succeeding the Year is Sui Zhi, and the three combinations govern." The gathering of Tai Yi Tian Fu is the "three combinations," meaning the Qi of the Five Yun, the Qi of Si Tian, and the Qi of the Year Branch are all identical. See the annotation for "Three Combinations Govern" in "Tian Yuan Ji."

Yellow Emperor asked: What is their hierarchy of nobility and baseness?

Supreme and unique is called Tai Yi. Qi Bo mentioned Tai Yi Tian Fu, so the Emperor asks about their hierarchy.

Qi Bo said: Tian Fu is like the Law Enforcer, Sui Hui is like the Order Executor, and Tai Yi Tian Fu is like the Noble Person.

Responding to Si Tian Qi is Tian Fu; Heaven acts silently to nurture all things, like enforcing law from above. Responding to the ruling Qi of the Year is Sui Hui; Earth receives Heaven to govern life and death, like executing orders from below. When the Qi of the Five Yun, Si Tian Qi, and Year Branch Qi are all identical, it is Tai Yi Tian Fu; Tai Yi means supreme and unique, like various officials gathering to become a Noble Person.

Yellow Emperor asked: How does Pathogenic Qi affect them?

Zhong (strike/infect) is pronounced with the departing tone, same below.

Law Enforcer, Order Executor, and Noble Person imply nobility without baseness. If struck by Pathogenic Qi, they lose their nobility, so the Emperor asks how Pathogenic Qi affects them.

Qi Bo said: Striking the Law Enforcer causes rapid and critical illness; striking the Order Executor causes slow and persistent illness; striking the Noble Person causes sudden and fatal illness.

Heavenly Qi operates vigorously and ceaselessly. Striking the Law Enforcer disrupts its rotational mechanism, causing rapid and critical illness. The ruling Qi of the Year combines with the Earth below. Striking the Order Executor damages its tangible form, causing slow and persistent illness. The Noble Person represents the intersection of Heaven and Earth Qi, with upper and lower circles meeting. Striking the Noble Person means a momentary failure of intersection, separating heaven and earth, causing sudden and fatal illness. Being struck by Pathogenic Qi leads to disease and death, rendering one base.

Yellow Emperor asked: What about the change of positions?

Tian Fu, Sui Hui, and Tai Yi Tian Fu all govern the Qi of one year. However, the Qi of the four seasons undergoes six positional changes. How does the change of position affect the disease?

Qi Bo said: If Ruler occupies Minister's position, it is Smooth; if Minister occupies Ruler's position, it is Adverse. Adversity brings near disease and rapid harm; Smoothness brings distant disease and mild harm. This refers to the "Two Fires."

Among the Six Qi, there are two Fires. If Jun Huo (Ministerial Fire) occupies the position of Xiang Huo (Assistant Fire), it is Ruler over Minister, descending upon the lower, which is Smooth. If Xiang Huo occupies the position of Jun Huo, it is Minister usurping Ruler, ascending against the upper, which is Adverse. Adversity brings near disease and rapid harm; Smoothness brings distant disease and mild harm. Ruler and Minister refer to the Two Fires.

This section discusses the Heavenly Dao's six-six segments and geography's response to the six segments, highlighting their respective waxing and waning.

Yellow Emperor said: Good. I wish to hear about the "Bu" (Steps).

Bu is equivalent to position. The previous text discussed the geographic steps of the north-south four corners; I wish to hear about the steps of the Six Qi.

Qi Bo said: A Step consists of slightly more than sixty degrees, so twenty-four Steps accumulate enough to make one day.

Qi (remainder) is pronounced like "Ji," same below.

Sixty degrees equals sixty days. Qi means remainder. A Step is sixty days plus a remainder. Sixty days constitute one Step, so there are six Steps in a year. Twenty-four Steps equal four years. The remainder refers to the extra quarter degree in the 365.25 degrees of the celestial sphere. One quarter degree leaves 25 ke (time units) per year; over four years, these accumulate to 100 ke, forming an extra day. Accumulating extra ke forms a day, and accumulating extra days forms a month, totaling 365.25 degrees.

Yellow Emperor asked: How do the Six Qi correspond to the changes of the Five Elements?

The Six Qi of a year correspond to the Five Elements, having both constancy and variation, so the Emperor asks about this.