Great Discussion on the Six Primary Heavenly Cycles and Their Governance

The Yellow Emperor asked: "I have already understood the changes of the six qi—the qi of victory, the qi of revenge, the excessive qi, and the governing qi—as well as the sequence of the sweet, bitter, acrid, salty, sour, and bland flavors. As for the transformations of the five movements, sometimes they correspond to the five qi, sometimes they oppose them; sometimes they follow the heavenly qi but go against the earthly qi; sometimes they follow the earthly qi but go against the heavenly qi; sometimes they harmonize with each other, sometimes they do not. I have yet to grasp the principles behind this. I wish to fully comprehend the guiding principles of Heaven's way, conform to the patterns of Earth's order, harmonize the five movements, coordinate the transformations of qi, align the upper and lower so that they do not interfere with each other, keep the ascending and descending of Heaven and Earth from losing their regular course, allow the five movements to manifest and operate properly without violating their functions, and regulate them by means of the five flavors. Should one follow or oppose? How is this to be done?"

Qi Bo bowed twice and replied: "What a profound question! This is the guiding principle of Heaven and Earth, the root of all transformations. Unless one is a sage ruler, who could thoroughly explore such profound truths? Although I am not intelligent, allow me to expound on these principles, so that they may never be obscured, enduring long without change."

The Yellow Emperor said: "I hope you can deduce and present them in order, according to their categories and sequence, distinguishing their assigned positions and dominions, identifying their roots and governing aspects, manifesting their qi numbers, and clarifying their normal transformations. May I hear this?"

Qi Bo said: "First, one must establish the year to clarify its qi movement. The rules governing the operation of the five movements—metal, wood, water, fire, and earth—and the transformations of the six qi—cold, heat, dryness, dampness, wind, and fire—as they descend or ascend, then Heaven’s way can be revealed, the people’s qi mechanisms can be regulated, the contraction and expansion of yin and yang can be observed closely without confusion. For those qi movements that can be enumerated, allow me to explain them one by one."

The Yellow Emperor said: "In the years when taiyang cold water is in charge of Heaven, what is its governance like?"

Qi Bo said: "These are the years of chen and xu (when taiyang cold water governs Heaven). Taiyang cold water governs Heaven, tai jue (wood movement in excess) governs the movement, and taiyin damp earth is in the earth. In the years renchen and renxu, the movement is wind, its normal transformation is the sound of wind and the sprouting of all things, its abnormal change is shaking, snapping, and uprooting, and its disease is dizziness, tremors, and dim vision. The sequence of jue (wood movement), zheng (fire movement), gong (earth movement), shang (metal movement), and yu (water movement) in terms of excess and deficiency is: tai jue (wood in excess), shao zheng (fire deficient), tai gong (earth in excess), shao shang (metal deficient), tai yu (water in excess).

"When taiyang cold water governs Heaven, tai zheng (fire movement in excess) governs the movement, and taiyin damp earth is in the earth. In the years wuchen and wuxu, it is the same as zheng zheng (fire movement in balance), its movement is heat, its normal transformation is brightness, warmth, and steaming heat, its abnormal change is blazing flames and boiling turbulence, and its disease is heat-induced stagnation. The sequence of zheng (fire movement), gong (earth movement), shang (metal movement), yu (water movement), and jue (wood movement) is: tai zheng (fire in excess), shao gong (earth deficient), tai shang (metal in excess), shao yu (water deficient), shao jue (wood deficient).

"When taiyang cold water governs Heaven, tai gong (earth movement in excess) governs the movement, and taiyin damp earth is in the earth. In the years jiachen (year of assembly) and jiaxu (year of assembly), its movement is dark dampness and dust, its normal transformation is softness, moisture, heaviness, and enrichment, its abnormal change is shaking, drifting, and suddenness, and its disease is heaviness and sagging. The sequence of gong (earth movement), shang (metal movement), yu (water movement), jue (wood movement), and zheng (fire movement) is: tai gong (earth in excess), shao shang (metal deficient), tai yu (water in excess), tai jue (wood in excess), shao zheng (fire deficient).

"When taiyang cold water governs Heaven, tai shang (metal movement in excess) governs the movement, and taiyin damp earth is in the earth. In the years gengchen and gengxu, its movement is coolness, its normal transformation is fog, dew, and bleakness, its abnormal change is withering and falling, and its disease is dryness, back fullness, and chest distension. The sequence of shang (metal movement), yu (water movement), jue (wood movement), zheng (fire movement), and gong (earth movement) is: tai shang (metal in excess), shao yu (water deficient), shao jue (wood deficient), tai zheng (fire in excess), shao gong (earth deficient).

"When taiyang cold water governs Heaven, tai yu (water movement in excess) governs the movement, and taiyin damp earth is in the earth. In the years bingchen (heavenly talisman) and bingxu (heavenly talisman), its movement is cold, its normal transformation is condensation, bleakness, and severity, its abnormal change is ice, snow, frost, and hail, and its disease is great cold qi stagnating in the ravines and valleys (joint spaces). The sequence of yu (water movement), jue (wood movement), zheng (fire movement), gong (earth movement), and shang (metal movement) is: tai yu (water in excess), tai jue (wood in excess), shao zheng (fire deficient), tai gong (earth in excess), shao shang (metal deficient).

"In all these years when taiyang cold water governs Heaven, the transformation and movement occur earlier than the normal celestial timing. The heavenly qi is harsh, the earthly qi is still, cold qi descends into the great void, yang qi cannot exert its function, water and earth coordinate with each other, corresponding in the heavens to the stars Chen (Mercury) and Zhen (Saturn). The seasonal grains are black and yellow, its governance is severe, its qi is slow. When the cold water qi greatly prevails and takes charge, lakes and marshes have no rising flames of yang heat, then fire qi will wait for its opportunity to erupt. Shaoyang ministerial fire governs the third qi, then the timely rains cease, the heavy rains dissipate after their peak, and it returns to taiyin damp earth taking charge, clouds gather toward the north pole, damp transformation then spreads, moisture flows and benefits all things, cold qi spreads in the upper part, thunder moves in the lower part, cold-damp qi persists in the intersection of qi. The people are prone to cold-damp diseases, manifesting as muscle atrophy, both feet limp and unable to contract, diarrhea, and blood overflow.

"First qi (governing qi jueyin wind wood, guest qi shaoyang ministerial fire), the earthly qi shifts, the climate becomes very warm, plants and trees flourish early, the people are prone to epidemics, warm diseases then occur, with symptoms of body heat, headache, vomiting, and skin sores.

"Second qi (governing qi shaoyin sovereign fire, guest qi yangming dryness metal), great coolness arrives contrary to season, the people feel desolate, plants and trees encounter cold, fire qi is then suppressed, the people are prone to qi stagnation, chest and abdominal fullness, and cold begins to arise.

"Third qi (governing qi shaoyang ministerial fire, guest qi taiyang cold water), the qi governing Heaven spreads its governance, cold qi flows, rain descends, the people are prone to cold diseases, but instead develop internal heat, with abscesses, diarrhea, heart heat, and fainting; if not treated, death follows.

"Fourth qi (governing qi taiyin damp earth, guest qi jueyin wind wood), wind and damp contend, wind transforms into rain, all things then grow, transform, and mature, the people are prone to great heat, shortness of breath, muscle atrophy, both feet limp, and diarrhea of red and white matter.

"Fifth qi (governing qi yangming dryness metal, guest qi shaoyin sovereign fire), yang qi resumes its function, plants and trees then grow, transform, and mature, the people feel comfortable.

"Final qi (governing qi taiyang cold water, guest qi taiyin damp earth), the qi in the earth becomes correct, the damp order operates, yin qi gathers in the great void, dust and haze darken the open country, the people feel desolate, cold wind arrives, if there is abnormality (referring to pregnancy), it may cause the pregnant woman to die.

"Therefore, in this year, it is appropriate to use bitter flavors to dry dampness and warm the interior. One must definitely reduce its stagnant qi, first assist its source of transformation, suppress its excessive movement, support its insufficient qi, and not allow it to become overly dominant and cause disease. Consume the grains corresponding to the year to preserve true qi, avoid deficiency and pathogenic qi to stabilize proper qi. According to the similarity or difference of the movements, use more or less to regulate. For conditions similar to cold-damp, use drying and warming; for conditions different from cold-damp, use drying and dampness-dispelling. Therefore, for similar conditions, use more drying and warming; for different conditions, use less drying and dampness-dispelling. When using cold medicinals, avoid the cold season; when using cool medicinals, avoid the cool season; when using warm medicinals, avoid the warm season; when using hot medicinals, avoid the hot season. The same rule applies to dietary prohibitions. If there is a borrowed qi (referring to abnormal climate), treat contrary to the usual pattern. Violating this rule will cause disease. This is called adapting treatment to the season."

The Yellow Emperor said: "Well spoken. In the years when yangming dryness metal is in charge of Heaven, what is its governance like?"

Qi Bo said: These are the years marked by the Mao-You (Yangming Dry Metal governing heaven) cycle. When Yangming Dry Metal governs heaven, Shaojue (Wood movement insufficient) governs the transport, and Shaoyin Sovereign Fire is in the earth. The victories and revenges of heat and clearness are the same, and they are identical with Zhengshang (Metal movement balanced). In the years Dingmao (year-concordance) and Dingyou, the transport is wind, clearness, and heat. The sequence of Jue (Wood movement), Zheng (Fire movement), Gong (Earth movement), Shang (Metal movement), and Yu (Water movement) is: Shaojue (Wood movement insufficient), Taizheng (Fire movement excessive), Shaogong (Earth movement insufficient), Taishang (Metal movement excessive), Shaoyu (Water movement insufficient).

When Yangming Dry Metal governs heaven, Shaozheng (Fire movement insufficient) governs the transport, and Shaoyin Sovereign Fire is in the earth. The victories and revenges of cold and rain are the same, and they are identical with Zhengshang (Metal movement balanced). In the years Guimao and Guiyou, the transport is heat, cold, and rain. The sequence of Zheng (Fire movement), Gong (Earth movement), Shang (Metal movement), Yu (Water movement), and Jue (Wood movement) is: Shaozheng (Fire movement insufficient), Taigong (Earth movement excessive), Shaoshang (Metal movement insufficient), Taiyu (Water movement excessive), Taijue (Wood movement excessive).

When Yangming Dry Metal governs heaven, Shaogong (Earth movement insufficient) governs the transport, and Shaoyin Sovereign Fire is in the earth. The victories and revenges of wind and coolness are the same. In the years Jimao and Jiyou, the transport is rain, wind, and coolness. The sequence of Gong (Earth movement), Shang (Metal movement), Yu (Water movement), Jue (Wood movement), and Zheng (Fire movement) is: Shaogong (Earth movement insufficient), Taishang (Metal movement excessive), Shaoyu (Water movement insufficient), Shaojue (Wood movement insufficient), Taizheng (Fire movement excessive).

When Yangming Dry Metal governs heaven, Shaoshang (Metal movement insufficient) governs the transport, and Shaoyin Sovereign Fire is in the earth. The victories and revenges of heat and cold are the same, and they are identical with Zhengshang (Metal movement balanced). In the years Yimao (heaven-concordance) and Yiyou (year-concordance, supreme heaven-unity concordance), the transport is coolness, heat, and cold. The sequence of Shang (Metal movement), Yu (Water movement), Jue (Wood movement), Zheng (Fire movement), and Gong (Earth movement) is: Shaoshang (Metal movement insufficient), Taiyu (Water movement excessive), Taijue (Wood movement excessive), Shaozheng (Fire movement insufficient), Taigong (Earth movement excessive).

When Yangming Dry Metal governs heaven, Shaoyu (Water movement insufficient) governs the transport, and Shaoyin Sovereign Fire is in the earth. The victories and revenges of rain and wind are the same, and they are identical with the Shaogong (Earth movement insufficient) of the Xinmao year. In the years Xinyou and Xinmao, the transport is cold, rain, and wind. The sequence of Yu (Water movement), Jue (Wood movement), Zheng (Fire movement), Gong (Earth movement), and Shang (Metal movement) is: Shaoyu (Water movement insufficient), Shaojue (Wood movement insufficient), Taizheng (Fire movement excessive), Taigong (Earth movement excessive), Taishang (Metal movement excessive).

In all these years when Yangming Dry Metal governs heaven, the qi transformation operates slightly later than the normal celestial timing. The weather is harsh and urgent, the earth qi is clear and bright, yang qi alone dominates its command, great heat prevails widely, all things become dry and firm, the (chunhou, pure and substantial) wind then governs, wind and dry qi run transversely, spreading throughout the intersection of qi, with more yang qi and less yin qi, clouds move toward the rain storehouse, and damp transformation qi is then spread. When dry qi reaches its extreme, it transforms into moisture. The timely grains are white and red, and the intercalary grains (those transformed by intercalary qi) are those whose destiny lies in excess. What is damaged are the white shelled insects and the feathered insects. Metal and fire mutually coordinate, corresponding in heaven to the Great White Star (Venus) and the Sparkling Deluder Star (Mars). Its governance is urgent, its qi order is swift, hibernating insects reappear, flowing water does not freeze, and the people are prone to coughing, throat blockage, alternating cold and heat, sudden shivering, difficulty urinating. The clear qi arrives first and is harsh, causing the hairy insects to die; the fiery qi arrives later and is swift, causing the shelled insects to suffer. Its onset is restless, the victorious and revenge qi alternately arise, stirring up great chaos, and the clear and heat qi persist within the intersection of qi.

First qi (host qi: Jueyin Wind Wood; guest qi: Taiyin Damp Earth): Earth qi migrates, yin qi begins to coagulate, heaven qi begins to become harsh, water begins to freeze, cold rain transforms and generates. The diseases are internal heat with fullness, facial edema, drowsiness, nasal congestion with discharge, nosebleed, sneezing, yawning, vomiting, and yellow-red urine, and in severe cases, strangury.

Second qi (host qi: Shaoyin Sovereign Fire; guest qi: Shaoyang Ministerial Fire): Yang qi then spreads, the people feel comfortable, all things grow and flourish, epidemic diseases arrive greatly, and the people are prone to sudden death.

Third qi (host qi: Shaoyang Ministerial Fire; guest qi: Yangming Dry Metal): The governing heaven qi spreads its governance, cool qi circulates, dryness and heat mutually combine, when dryness reaches its extreme it transforms into moisture, and the people are prone to cold-heat diseases.

Fourth qi (host qi: Taiyin Damp Earth; guest qi: Taiyang Cold Water): Cold rain descends, diseases manifest as sudden collapse, shivering, delirium, shortness of breath, dry throat with desire to drink, as well as heart pain, abscesses, sores, malaria with cold, bone wilting, and blood in stools.

Fifth qi (host qi: Yangming Dry Metal; guest qi: Jueyin Wind Wood): The spring order instead operates, grass and trees grow and flourish, and the people’s qi is harmonious.

Final qi (host qi: Taiyang Cold Water; guest qi: Shaoyin Sovereign Fire): Yang qi spreads, the climate instead becomes warm, hibernating insects emerge, flowing water does not freeze, the people are peaceful and healthy, and their diseases are warm diseases.

Therefore, one should eat the grains corresponding to the year to stabilize the proper qi, and eat the intercalary grains to dispel evil qi. In this year, it is suitable to use salty, bitter, and acrid flavors, and to employ methods of sweating, clearing, and dispersing. Stabilize its transport qi, do not allow it to be invaded by evil, reduce its depressed qi, and assist its source of transformation and generation. Determine the treatment method according to the severity and amount of cold and heat. If the same as heat (meaning the transport qi is relatively hot), use more of the cool celestial transformation qi (cold-cool medicinals); if the same as clear (meaning the transport qi is relatively clear), use more of the warm terrestrial transformation qi (warm-hot medicinals). Avoid cool orders when using cool medicinals, avoid hot orders when using hot medicinals, avoid cold orders when using cold medicinals, avoid warm orders when using warm medicinals, and the same rule applies to dietary prohibitions. If there is a borrowed qi (abnormal climate), treat contrary to its regularity; this is the treatment principle. Violating this principle will disturb the regular order of heaven and earth, and disrupt the guiding principles of yin and yang.

The Yellow Emperor said: Well said. As for the years governed by Shaoyang Ministerial Fire, what is their governance?

Qi Bo said: These are the years marked by the Yin-Shen (Shaoyang Ministerial Fire governing heaven) cycle. When Shaoyang Ministerial Fire governs heaven, Taijue (Wood movement excessive) governs the transport, and Jueyin Wind Wood is in the earth. In the years Renyin and Renshen, the transport is wind stirring, its normal transformation is wind sounds and the sprouting and breaking through of all things, its abnormal transformation is shaking, pulling apart, breaking, and uprooting, and its diseases are dizziness, trembling, hypochondriac fullness with distension, and fright. The sequence of Jue (Wood movement), Zheng (Fire movement), Gong (Earth movement), Shang (Metal movement), and Yu (Water movement) is: Taijue (Wood movement excessive), Shaozheng (Fire movement insufficient), Taigong (Earth movement excessive), Shaoshang (Metal movement insufficient), Taiyu (Water movement excessive).

When Shaoyang Ministerial Fire governs heaven, Taizheng (Fire movement excessive) governs the transport, and Jueyin Wind Wood is in the earth. In the years Wuyin (heaven-concordance) and Wushen (heaven-concordance), the transport is summer heat, its normal transformation is clamor and steaming, its abnormal transformation is blazing flames and boiling turbulence, and its diseases are upper burner heat depression, blood spilling, blood discharge, and heart pain. The sequence of Zheng (Fire movement), Gong (Earth movement), Shang (Metal movement), Yu (Water movement), and Jue (Wood movement) is: Taizheng (Fire movement excessive), Shaogong (Earth movement insufficient), Taishang (Metal movement excessive), Shaoyu (Water movement insufficient), Shaojue (Wood movement insufficient).

When Shaoyang Ministerial Fire governs heaven, Taigong (Earth movement excessive) governs the transport, and Jueyin Wind Wood is in the earth. In the years Jiayin and Jiashen, the transport is yin rain, its normal transformation is soft, moist, thick, and nourishing, its abnormal transformation is shock, drifting, and sudden urgency, and its diseases are heavy body, edema, fullness, and water retention. The sequence of Gong (Earth movement), Shang (Metal movement), Yu (Water movement), Jue (Wood movement), and Zheng (Fire movement) is: Taigong (Earth movement excessive), Shaoshang (Metal movement insufficient), Taiyu (Water movement excessive), Taijue (Wood movement excessive), Shaozheng (Fire movement insufficient).

When the Shaoyang Ministerial Fire governs the heavens, the Major Metal (excessive Metal movement) is the dominant movement, and the Jueyin Wind Wood is in the earth. In the years Gengyin and Gengshen, it is the same as the Regular Metal (balanced Metal movement). Its movement is cool; its normal transformations are fog, dew, clearness, and sharp cold; its abnormal changes are killing and withering; its diseases affect the shoulders, back, and chest. The order of Metal, Water, Wood, Fire, and Earth movements is: Major Metal (excessive Metal), Minor Water (insufficient Water), Minor Wood (insufficient Wood), Major Fire (excessive Fire), Minor Earth (insufficient Earth).

When the Shaoyang Ministerial Fire governs the heavens, the Major Water (excessive Water movement) is the dominant movement, and the Jueyin Wind Wood is in the earth. In the years Bingyin and Bingshen, its movement is cold and stern; its normal transformations are congealing, gathering, somber, and biting; its abnormal changes are ice, snow, frost, and hail; its diseases are cold and edema. The order of Water, Wood, Fire, Earth, and Metal movements is: Major Water (excessive Water), Major Wood (excessive Wood), Minor Fire (insufficient Fire), Major Earth (excessive Earth), Minor Metal (insufficient Metal).

In all years when Shaoyang governs the heavens, the transformation of qi operates earlier than the celestial timing. Heaven qi is normal, earth qi is disturbed. Great winds suddenly arise, trees are toppled, sand and soil fly up. Heat blazes like flowing fire. Yin qi moves while yang qi transforms. Rainwater responds in due time. Fire and Wood share the same virtue, and above they correspond to the Fire Star and the Wood Star. Their grains are red and green. Their government is severe, their commands are stirring. Thus wind and heat alternately spread, clouds and things boil. The Taiyin qi runs rampant. Cold qi arrives in due time, cool rain descends simultaneously. The people are prone to internal cold diseases; on the body surface, sores develop; internally, there is diarrhea and distention. Therefore, when the sage encounters this, he harmonizes without contending. When it recurs, the people are prone to cold-heat malaria, diarrhea, deafness, blurred vision, vomiting, swelling of the upper parts, and changes in complexion.

In the first qi, earth qi shifts; wind prevails and stirs; cold qi departs; the climate becomes greatly warm; grasses and trees flourish early. When cold qi arrives, it cannot kill. Warm diseases then arise. The disease qi stagnates in the upper parts: blood spills, eyes redden, coughing with qi counterflow, headache, nosebleed, flank distention, and sores on the skin and interstices.

In the second qi, fire is instead depressed. White dust rises in all directions; clouds move toward the rain mansion. Wind cannot overcome dampness. Rainwater descends; the people are then at peace. The disease is heat depression in the upper parts: coughing with qi counterflow, vomiting, sores developing internally, chest and throat discomfort, headache, body heat, mental confusion, and purulent sores.

In the third qi, the heavenly government is spread. Blazing summer arrives. Shaoyang presides over the upper parts; rainwater stops. The people are prone to internal heat, deafness, blurred vision, blood spills, purulent sores, coughing, vomiting, nasal congestion, nosebleed, thirst, sneezing, yawning, throat obstruction, red eyes, and sudden death.

In the fourth qi, cool qi arrives. Blazing summer is interposed and transforms. White dew descends. The people’s qi is harmonious. The disease is distention and heaviness of the body.

In the fifth qi, yang qi departs; cold qi arrives; rainwater descends. The qi gates are then closed. Hard trees wither early. The people avoid cold evil. The gentleman protects himself closely.

In the final qi, earth qi is normal. Wind arrives. The myriad things instead grow. Fog and mist prevail. The disease is loss of control of the two excretions, heart pain, and coughing due to yang qi not being stored.

Suppress its movement qi; assist the qi that is unable to overcome. One must break its depressed qi and first seize the source of transformation. Thus violent excess does not occur, and severe diseases do not arise. Therefore, in such years, one should use salty, acrid, and sour flavors; promote percolation and drainage; soaking and dispersing. Observe the cold and warmth of the climate to regulate its excess. Those with much wind and heat should use much cold transformation; those with little wind and heat should use little cold transformation. When using hot medicinals, avoid the hot period; when using warm medicinals, avoid the warm period; when using cold medicinals, avoid the cold period; when using cool medicinals, avoid the cool period. Diet should follow the same method. This is its regularity. If there is a false appearance, reverse it. To violate this regularity is the ladder to disease.

The Yellow Emperor said: “Excellent. How about the year when Taiyin governs?” Qi Bo said: “This is the year record of Chou and Wei. Taiyin, Minor Wood, Taiyang; the victory and reversion of heat and clear are the same, same as Regular Earth. In the years Dingchou and Dingwei, its movement is wind, heat, and clear. Minor Wood, Major Fire, Minor Earth, Major Metal, Minor Water. Taiyin, Minor Fire, Taiyang; the victory and reversion of cold and rain are the same. In the years Guichou and Guiwei, its movement is heat, cold, and rain. Minor Fire, Major Earth, Minor Metal, Major Water, Major Wood. Taiyin, Minor Earth, Taiyang; the victory and reversion of wind and clear are the same, same as Regular Earth. Ji Chou is the Grand Unity Heavenly Correspondence; Ji Wei is the Grand Unity Heavenly Correspondence. Its movement is rain, wind, and clear. Minor Earth, Major Metal, Minor Water, Minor Wood, Major Fire. Taiyin, Minor Metal, Taiyang; the victory and reversion of heat and cold are the same. In the years Yichou and Yiwei, its movement is cool, heat, and cold. Minor Metal, Major Water, Major Wood, Minor Fire, Major Earth. Taiyin, Minor Water, Taiyang; the victory and reversion of rain and wind are the same, same as Regular Earth. In the years Xinchou and Xinwei, its movement is cold, rain, and wind. Minor Water, Minor Wood, Major Fire, Minor Earth, Major Metal.”

In all years when Taiyin governs the heavens, the transformation of qi operates later than the celestial timing. Yin qi alone governs; yang qi retreats. Great winds often arise. Heaven qi descends; earth qi rises. The open fields are dark. White dust rises in all directions. Clouds race toward the southern pole. Cold rain arrives many times. The myriad things mature at the end of summer. The people are prone to cold-damp, abdominal distention, body swelling, blockage and counterflow qi, cold reversal, and cramping. Damp and cold share the same virtue. Yellow-black dust is dim, prevailing in the intersection of qi. Above they correspond to the Earth Star and the Water Star. Their government is killing; their command is still. Their grains are yellow and black. Thus yin congeals above; cold accumulates below. Cold water overcomes fire, then hail forms. Sunlight cannot act; killing qi then moves. Therefore, places of surplus should be high; places of deficiency should be low. Places of surplus should be late; places of deficiency should be early. This is the benefit of earth. In the transformation of qi, the people’s qi also follows it. The intercalary grains are named according to their excess.

In the first qi, earth qi shifts; cold qi departs; spring qi is normal; wind arrives; growth and dispersal extend to the myriad things for flourishing. The people’s qi is smooth and comfortable. Wind and dampness press each other; rainwater follows. The people are prone to blood spills, tendon and vessel cramping and rigidity, joint discomfort, body heaviness, and tendon wilting.

In the second qi, great fire is normal; the myriad things receive transformation; the people are then harmonious. The disease is warm epidemic greatly prevailing, near and far alike. Dampness and steam press each other; rainwater descends in due time.

In the third qi, the heavenly government is spread. Dampness qi descends; earth qi rises; rainwater descends in due time; cold qi follows. When cold-damp is received, the people are prone to body heaviness, edema, and chest and abdominal distention.

In the fourth qi, the awe-inspiring fire arrives; sweltering dampness steams and transforms. Earth qi rises; heaven qi blocks. Morning and evening, cold wind arises; steaming heat presses each other. Grasses and trees are like congealing smoke. Damp transformation does not flow; then white dew is yin-spread to complete the autumn order. The people are prone to heat in the interstices, sudden blood spills, malaria, heart and abdominal distention with heat, abdominal enlargement, and in severe cases, edema.

In the fifth qi, the somber order has already moved. Cold dew descends; frost falls early. Grasses and trees yellow and fall. Cold qi reaches the body. The gentleman protects himself closely. The people are prone to diseases of the skin and interstices.

In the final qi, cold qi greatly rises; dampness greatly transforms; frost accumulates; yin congeals; water forms hard ice; sunlight cannot act. When cold evil is received, people suffer from joint cramping, pain in the lower back and buttocks. Cold and damp press each other in the intersection of qi and become disease.

One must break its depressed qi and seize the source of transformation. Supplement its yearly qi; do not allow the evil qi to prevail. Eat the yearly grains to preserve the true qi; eat the intercalary grains to nurture the essence qi. Therefore, in such years, one should use bitter flavors to dry dampness and warm transformation; in severe cases, disperse and drain. If not dispersed and not drained, then dampness spills outward, muscles fester, skin cracks, and water and blood interflow. One must assist its yang fire to allow it to repel the severe cold. Distinguish the similarity and difference of qi and the amount. For those with same cold, use heat transformation; for those with same dampness, use drying transformation. For those different, use little; for those same, use much. When using cool medicinals, avoid the cool period; when using cold medicinals, avoid the cold period; when using warm medicinals, avoid the warm period; when using hot medicinals, avoid the hot period. Diet should follow the same method. For false appearances, reverse it. This is its regularity. To violate this regularity leads to disease.

The Yellow Emperor said: Excellent. What about the years when Shaoyin is in charge? Qi Bo replied: These are the years of Zi and Wu in the sexagenary cycle. In the years of Renzi and Renwu, with Shaoyin, Tai Jiao, and Yangming, the movement is wind as a drum; its transformation is murmuring, disorder, splitting, and opening; its change is shaking, pulling, and uprooting; its disease is fullness in the flanks. The steps are: Tai Jiao, Shao Zheng, Tai Gong, Shao Shang, Tai Yu. In the years of Wuzi, which are Tianfu years, and Wuwu, which are Taiyi Tianfu years, with Shaoyin, Tai Zheng, and Yangming, the movement is blazing heat; its transformation is warmth, brightness, depression, and sultriness; its change is blazing intensity and bubbling; its disease is upper body heat and blood overflow. The steps are: Tai Zheng, Shao Gong, Tai Shang, Shao Yu, Shao Jiao. In the years of Jiazi and Jiawu, with Shaoyin, Tai Gong, and Yangming, the movement is cloudy rain; its transformation is soft moisture and seasonal rain; its change is shaking, startling, drifting, and sudden; its disease is middle fullness and body heaviness. The steps are: Tai Gong, Shao Shang, Tai Yu, Tai Jiao, Shao Zheng. In the years of Gengzi and Gengwu, with Shaoyin, Tai Shang, and Yangming, they are the same as Zheng Shang. The movement is cool and strong; its transformation is mist, dew, and withering; its change is killing and withering; its disease is lower body cold. The steps are: Tai Shang, Shao Yu, Shao Jiao, Tai Zheng, Shao Gong. In the years of Bingzi, which are Suihui years, and Bingwu, with Shaoyin, Tai Yu, and Yangming, the movement is cold; its transformation is freezing, harsh, and bitter cold; its change is ice, snow, frost, and hail; its disease is cold in the lower body. The steps are: Tai Yu, Tai Jiao, Shao Zheng, Tai Gong, Shao Shang.

In all years when Shaoyin governs heaven, the transformation of qi moves earlier than the celestial timing. The earth’s qi is killing, the heavenly qi is bright, cold and heat intermingle, heat and dryness combine, clouds race toward the rain storehouse, damp transformation then operates, seasonal rain descends, metal and fire combine in virtue, corresponding above to the Mars and Venus stars. Its governance is clear inspection, its orders are urgent, its grains are red and white. Water and fire, cold and heat, hold in the intersection of qi and become the beginning of disease. Heat diseases arise in the upper body, clear diseases arise in the lower body, cold and heat invade and struggle in the middle body. The people are prone to cough and panting, blood overflow, blood discharge, nasal congestion, sneezing, red eyes, eye canthus sores, cold reversal entering the stomach, heart pain, lower back pain, abdominal distension, throat dryness, and upper body swelling. In the first qi, earth’s qi moves, dry qi departs, cold qi begins, hibernating insects hide again, water freezes, frost descends again, wind arrives, yang qi is depressed, the people instead take careful protection, joints are tense, and there is pain in the lower back and buttocks. Blazing summer is about to rise, and internal and external sores and ulcers appear. In the second qi, yang qi spreads, wind moves, spring qi is normal, the myriad things flourish in season, cold qi often arrives, the people then become harmonious, and their disease is painful urination, blurred vision, red eyes, and qi depression in the upper body causing fever. In the third qi, heaven’s governance is spread, great fire moves, the myriad things are lush and bright, cold qi often arrives, the people are prone to qi reversal, heart pain, alternating cold and heat attacks, cough, panting, and red eyes. In the fourth qi, damp summer arrives, heavy rain often descends, cold and heat alternately arrive, the people are prone to cold and heat, throat dryness, jaundice, nasal congestion, and nosebleed, often accompanying drinking. In the fifth qi, fear fire arrives, summer heat instead arrives, yang qi transforms, the myriad things then grow and flourish, the people are at peace, and their disease is warm disease. In the final qi, the governance of dry qi operates, residual fire is internally blocked, upper body swelling, cough and panting become severe, then blood overflows, cold qi repeatedly attacks, then fog and haze cover, disease arises in the skin and interstices, internally lodges in the flanks, extends downward to the lower abdomen, and produces internal cold. Earth’s qi is about to change. One must suppress its movement qi, assist the qi that the year’s qi overcomes, break its depression and eruption, first take from the source of transformation, not allowing violent excess to occur and produce disease. Eat the year’s grain to preserve true qi, eat the intercalary grain to avoid vacuous evil. In that year, it is appropriate to use salty flavors to soften firmness, regulate the upper body; in severe cases, use bitter flavors to disperse, and use sour flavors to astringe. Stabilize the lower body; in severe cases, use bitter flavors to drain. Adapt to the similarities and differences of qi and use them more or less. For those with same heavenly qi, use cold and clear transformations; for those with same earthly qi, use warm and hot transformations. When using hot medicine, avoid the hot season; when using cool medicine, avoid the cool season; when using warm medicine, avoid the warm season; when using cold medicine, avoid the cold season. Diet should follow the same principle. If there is a false assumption, then reverse it; this is its rule. Violating this rule causes disease to arise.

The Yellow Emperor asked: Excellent. In the year of Jueyin Wind Wood, how is its administration? Qi Bo replied: This is the pattern of the Si and Hai years. In the year of Jueyin Wind Wood, when encountering Shao Jiao Wood movement deficiency, Shaoyang Ministerial Fire governs heaven, and the alternation and overcoming of cool and hot qi are the same; its transformation is the same as the Zheng Jiao Wood movement year. In the years of Dingsi and Dinghai, which are Tianfu years, the movement is wind, clear, and heat. The five steps of guest movement are: Shao Jiao, Tai Zheng, Shao Gong, Tai Shang, Shao Yu. In the year of Jueyin Wind Wood, when encountering Shao Zheng Fire movement deficiency, Shaoyang Ministerial Fire governs heaven, and the alternation and overcoming of cold and rain qi are the same; in the years of Guisi and Guihai, the movement is heat, cold, and rain. The five steps of guest movement are: Shao Zheng, Tai Gong, Shao Shang, Tai Yu, Tai Jiao. In the year of Jueyin Wind Wood, when encountering Shao Gong Earth movement deficiency, Shaoyang Ministerial Fire governs heaven, and the alternation and overcoming of wind and cool qi are the same; its transformation is the same as the Zheng Jiao Wood movement year. In the years of Jisi and Jihai, the movement is rain, wind, and clear. The five steps of guest movement are: Shao Gong, Tai Shang, Shao Yu, Shao Jiao, Tai Zheng. In the year of Jueyin Wind Wood, when encountering Shao Shang Metal movement deficiency, Shaoyang Ministerial Fire governs heaven, and the alternation and overcoming of heat and cold qi are the same; its transformation is the same as the Zheng Jiao Wood movement year. In the years of Yisi and Yihai, the movement is cool, heat, and cold. The five steps of guest movement are: Shao Shang, Tai Yu, Tai Jiao, Shao Zheng, Tai Gong. In the year of Jueyin Wind Wood, when encountering Shao Yu Water movement deficiency, Shaoyang Ministerial Fire governs heaven, and the alternation and overcoming of rain and wind qi are the same; in the years of Xinsi and Xinhai, the movement is cold, rain, and wind. The five steps of guest movement are: Shao Yu, Shao Jiao, Tai Zheng, Shao Gong, Tai Shang.

In all years when Jueyin Wind Wood governs heaven, the transformation of qi moves later than the normal celestial timing. If encountering a balanced qi year, the transformation of qi moves simultaneously with the celestial timing. Heaven’s qi is disturbed and unsettled, earth’s qi is balanced and upright, wind qi arises from high and distant places, hot qi follows, clouds tend toward the place of rain, damp transformation operates, wind and fire combine in virtue, corresponding above to the Jupiter and Mars stars. Its administration is characterized by disturbance, its season is rapid, its transformed grains are green and red. Intercalary grains are based on the year of excess; what is depleted are the brightly patterned horned and winged insects. Wind dryness and fire heat alternate in overcoming and erupting, hibernating insects emerge, flowing water does not freeze, heat diseases mostly arise in the lower body, wind diseases mostly arise in the upper body, wind dryness and overcoming qi alternate and manifest in the middle body. In the first qi, cold qi begins to contract and kill, killing qi just arrives, the people are prone to cold disease, located in the right lower region. In the second qi, cold qi does not depart, snowflakes fly, flowing water freezes, killing qi spreads, frost descends, the tops of famous grasses wither, cold rain frequently arrives, yang qi then revives and transforms, the people are prone to internal heat disease. In the third qi, wind evil often attacks, the people are prone to tearing, tinnitus, and head and eye vertigo and shaking. In the fourth qi, damp summer qi and hot damp qi mutually bind and struggle in the left upper region, the people are prone to jaundice disease and develop edema. In the fifth qi, dry qi and damp qi alternately dominate, yin qi then spreads, cold qi invades the body, wind and rain then circulate. In the final qi, fear fire governs, yang qi then greatly moves, hibernating insects emerge and move, flowing water does not freeze, earth’s qi greatly develops, plants and trees grow, people feel comfortable, and their disease is warm heat pestilence. One must break its depressed qi, nourish its source of transformation, assist its movement qi, and not allow evil qi to dominate. In this year, it is appropriate to use acrid flavors to regulate the upper body, use salty flavors to regulate the lower body, and not lightly offend the fear fire qi. When using warm medicine, avoid the time when warm qi governs; when using hot medicine, avoid the time when hot qi governs; when using cool medicine, avoid the time when cool qi governs; when using cold medicine, avoid the time when cold qi governs. Diet and nourishment should also follow the same principle. If there is a special situation requiring deviation from the norm, this is the principle of treatment. Violating these principles causes disease.

The Yellow Emperor said: Well spoken. Your discussion can be considered extremely thorough. But how does one clearly observe the corresponding changes? Qi Bo said: This question is very clear. The six qi move in sequence, and they rest in positions. Therefore, one usually observes them at dawn on the first day of the new year. Seeing the direction in which they are located reveals their current position. When the year’s movement is excessive, its qi arrives early; when the year’s movement is insufficient, its qi arrives late. This is the pattern of Heaven’s way, the normal state of qi movement. If the year’s movement is neither excessive nor insufficient, it is called a year of balanced qi, and its qi arrives exactly at the proper season.

The Yellow Emperor asked: The victorious qi and the retaliatory qi—they are constantly present, and calamities arrive at their appointed times. How should one respond to this? Qi Bo said: That which is not caused by normal qi transformation is called a calamity.

The Yellow Emperor asked: What is the pattern of the beginning and end of the movement of Heaven’s qi and Earth’s qi? Qi Bo said: This is a very detailed question. It elucidates the way of Heaven and Earth. The beginning of the qi number starts from above and ends below. Within a single year, the first half is governed by Heaven’s qi, the second half is governed by Earth’s qi, and when above and below intersect, the qi intersection governs, completing the pattern of the year’s qi. Therefore, it is said: By clarifying the position of the six qi, one can know their months and solar terms. This is what is called “qi.”

The Yellow Emperor asked: I oversee this matter and act according to the rules, yet it does not correspond to the actual numerical patterns. Why is this? Qi Bo said: The action of qi has differences of excess and deficiency, and the intersection of qi transformations has differences of abundance and decline. Decline and abundance, much and little, all correspond to and are the same as their qi transformations.

The Yellow Emperor asked: I wish to hear about “same transformation.” Qi Bo said: Wind-warmth qi is the same as the transformation of spring; heat, scorching, blazing, and fire qi are the same as the transformation of summer; victorious qi and retaliatory qi each are the same as their respective seasons; dry-clear, smoke-dew qi is the same as the transformation of autumn; cloud-rain, dim-dust qi is the same as the transformation of long summer; cold-frost, ice-snow qi is the same as the transformation of winter. These are the transformations of the five movements and six qi between Heaven and Earth, as well as the regular patterns of their alternating actions and the changes of abundance and decline.

The Yellow Emperor said: When the five movements’ qi is the same as the qi governing Heaven, it is called “Heaven’s tally.” I already know this. I wish to hear about the case of being the same as the qi in the Earth. How is this explained? Qi Bo said: There are three cases where the year’s movement is excessive and the same as the qi governing Heaven; three cases where the year’s movement is insufficient and the same as the qi governing Heaven; three cases where the year’s movement is excessive and the same as the qi in the Earth; three cases where the year’s movement is insufficient and the same as the qi in the Earth. In total, this makes twenty-four years.

The Yellow Emperor said: I wish to hear what is specifically referred to. Qi Bo said: In the years jiachen and jiaxu, the movement is great palace earth movement, descending and adding to great yin damp earth in the Earth; in the years renyin and renshen, the movement is great jue wood movement, descending and adding to jue yin wind wood in the Earth; in the years gengzi and gengwu, the movement is great shang metal movement, descending and adding to yang ming dry metal in the Earth. There are three cases like these. In the years guisi and guihai, the movement is minor zheng fire movement, descending and adding to shao yang ministerial fire in the Earth; in the years xinchou and xinwei, the movement is minor yu water movement, descending and adding to tai yang cold water in the Earth; in the years guimao and guiyou, the movement is minor zheng fire movement, descending and adding to shao yin sovereign fire in the Earth. There are three cases like these. In the years wuzi and wuwu, the movement is great zheng fire movement, ascending and approaching shao yin sovereign fire governing Heaven; in the years wuyin and wushen, the movement is great zheng fire movement, ascending and approaching shao yang ministerial fire governing Heaven; in the years bingchen and bingxu, the movement is great yu water movement, ascending and approaching tai yang cold water governing Heaven. There are three cases like these. In the years dingsi and dinghai, the movement is minor jue wood movement, ascending and approaching jue yin wind wood governing Heaven; in the years yimao and yiyou, the movement is minor shang metal movement, ascending and approaching yang ming dry metal governing Heaven; in the years jichou and jiwei, the movement is minor gong earth movement, ascending and approaching tai yin damp earth governing Heaven. There are three cases like these. Aside from these twenty-four years, there is no case of “adding” or “approaching.”

The Yellow Emperor asked: What does “adding” mean? Qi Bo said: When the year’s movement is excessive and there is a case of “adding,” it is called “same as Heaven’s tally”; when the year’s movement is insufficient and there is a case of “adding,” it is called “same as year’s meeting.”

The Yellow Emperor asked: What does “approaching” mean? Qi Bo said: Whether the year’s movement is excessive or insufficient, when there is a case of “approaching,” it is called “Heaven’s tally.” However, its changing movement has differences of excess and deficiency, the form of disease also has differences of mildness and severity, and life and death also have differences of earliness and lateness.

The Yellow Emperor said: You mentioned, “Use cold medicinals to avoid the time when cold qi dominates; use hot medicinals to avoid the time when hot qi dominates.” I still do not understand the principle. I wish to hear what “avoid” means. Qi Bo said: When using hot medicinals, do not violate the dominating hot qi; when using cold medicinals, do not violate the dominating cold qi. Following this principle brings harmony; violating it brings disease. One must revere and avoid it. This is what is called “the six positions arising with the seasons.”

The Yellow Emperor asked: What about warm and cool medicinals? Qi Bo said: If the qi governing Heaven is hot, do not violate it when using hot medicinals; if the qi governing Heaven is cold, do not violate it when using cold medicinals; if the qi governing Heaven is cool, do not violate it when using cool medicinals; if the qi governing Heaven is warm, do not violate it when using warm medicinals. If the intercalary qi is the same as the dominating qi, do not violate the dominating qi; if the intercalary qi is different from the dominating qi, one may slightly violate it. This is what is called the “four fears,” and one must carefully examine them.

The Yellow Emperor said: Well spoken. Then what happens if one violates them? Qi Bo said: If the qi of Heaven opposes the season, one may act according to the rules; if the guest qi overcomes the dominating qi, one may violate it, taking balance as the standard, but not excessively. This is what is called the case of evil qi reversing and overcoming. Therefore, it is said: Do not lose the trustworthiness of Heaven’s seasons, do not violate the appropriateness of qi movement, do not assist the qi of excess, do not assist the retaliatory qi. This is the best method of treatment.

The Yellow Emperor said: Well spoken. Does the movement of the five movements governing the year have fixed constants?

Qi Bo said: Allow me to state them in order.

In the years jiazi and jawu. The governing Heaven is shao yin sovereign fire, the middle movement is great palace earth movement, and the in the Earth is yang ming dry metal. The number of heat transformation is two, the number of rain transformation is five, and the number of dry transformation is four. These are called “days of correct transformation.” The appropriate treatment: For governing Heaven, use salty cold; for the middle movement, use bitter hot; for in the Earth, use sour hot. These are what is called “what is suitable for medicinals and foods.”

In the years yichou and yiwei. The governing Heaven is tai yin damp earth, the middle movement is minor shang metal movement, and the in the Earth is tai yang cold water. The victory and retaliation of heat and cold are the same. These are called “days of evil qi transformation.” The calamity corresponds to the seventh palace. The number of damp transformation is five, the number of clear transformation is four, and the number of cold transformation is six. These are called “days of correct transformation.” The appropriate treatment: For governing Heaven, use bitter hot; for the middle movement, use sour and harmonizing; for in the Earth, use sweet hot. These are what is called “what is suitable for medicinals and foods.”

In the years bingyin and bingshen. The governing Heaven is shao yang ministerial fire, the middle movement is great yu water movement, and the in the Earth is jue yin wind wood. The number of fire transformation is two, the number of cold transformation is six, and the number of wind transformation is three. These are called “days of correct transformation.” The appropriate treatment: For governing Heaven, use salty cold; for the middle movement, use salty warm; for in the Earth, use acrid warm. These are what is called “what is suitable for medicinals and foods.”

In the years dingmao and dingyou. The governing Heaven is yang ming dry metal, the middle movement is minor jue wood movement, and the in the Earth is shao yin sovereign fire. The victory and retaliation of clear and heat are the same. These are called “days of evil qi transformation.” The calamity corresponds to the third palace. The number of dry transformation is nine, the number of wind transformation is three, and the number of heat transformation is seven. These are called “days of correct transformation.” The appropriate treatment: For governing Heaven, use bitter and slightly warm; for the middle movement, use acrid and harmonizing; for in the Earth, use salty cold. These are what is called “what is suitable for medicinals and foods.”

In the years wuchen and wuxu. The governing Heaven is tai yang cold water, the middle movement is great zheng fire movement, and the in the Earth is tai yin damp earth. The number of cold transformation is six, the number of heat transformation is seven, and the number of damp transformation is five. These are called “days of correct transformation.” The appropriate treatment: For governing Heaven, use bitter warm; for the middle movement, use sweet and harmonizing; for in the Earth, use sweet warm. These are what is called “what is suitable for medicinals and foods.”

Jisi year and Jihai year. The celestial manager is Jueyin Wind Wood, the middle transport is Lesser Gong Earth transport, and the terrestrial effect is Shaoyang Ministerial Fire. The conquest and recovery of wind transformation and clear transformation are the same; this is what is called "deviant qi transforming days." Disaster should strike the fifth palace. The number of wind transformation is three, the number of dampness transformation is five, and the number of fire transformation is seven; these are what are called "correct transformation days." The appropriate treatment: for the celestial manager, use acrid-cool; for the middle transport, use sweet-harmonizing; for the terrestrial effect, use salty-cold; these are what are called "suitable medicines and foods."

Gengwu year and Gengzi year. The celestial manager is Shaoyin Sovereign Fire, the middle transport is Greater Shang Metal transport, and the terrestrial effect is Yangming Dry Metal. The number of heat transformation is seven, the number of clear transformation is nine, and the number of dryness transformation is nine; these are what are called "correct transformation days." The appropriate treatment: for the celestial manager, use salty-cold; for the middle transport, use acrid-warm; for the terrestrial effect, use sour-warm; these are what are called "suitable medicines and foods."

Xinwei year and Xinchou year. The celestial manager is Taiyin Damp Earth, the middle transport is Lesser Yu Water transport, and the terrestrial effect is Taiyang Cold Water. The conquest and recovery of rain transformation and wind transformation are the same; this is what is called "deviant qi transforming days." Disaster should strike the first palace. The number of rain transformation is five, and the number of cold transformation is one; these are what are called "correct transformation days." The appropriate treatment: for the celestial manager, use bitter-hot; for the middle transport, use bitter-harmonizing; for the terrestrial effect, use bitter-hot; these are what are called "suitable medicines and foods."

Renshen year and Renyin year. The celestial manager is Shaoyang Ministerial Fire, the middle transport is Greater Jue Wood transport, and the terrestrial effect is Jueyin Wind Wood. The number of fire transformation is two, and the number of wind transformation is eight; these are what are called "correct transformation days." The appropriate treatment: for the celestial manager, use salty-cold; for the middle transport, use sour-harmonizing; for the terrestrial effect, use acrid-cool; these are what are called "suitable medicines and foods."

Guiyou year and Guimao year. The celestial manager is Yangming Dry Metal, the middle transport is Lesser Zheng Fire transport, and the terrestrial effect is Shaoyin Sovereign Fire. The conquest and recovery of cold transformation and rain transformation are the same; this is what is called "deviant qi transforming days." Disaster should strike the ninth palace. The number of dryness transformation is nine, and the number of heat transformation is two; these are what are called "correct transformation days." The appropriate treatment: for the celestial manager, use bitter-slightly-warm; for the middle transport, use salty-warm; for the terrestrial effect, use salty-cold; these are what are called "suitable medicines and foods."

Jiaxu year and Jiachen year. The celestial manager is Taiyang Cold Water, the middle transport is Greater Gong Earth transport, and the terrestrial effect is Taiyin Damp Earth. The number of cold transformation is six, and the number of dampness transformation is five; these are correct transformation days. The appropriate treatment: for the celestial manager, use bitter-hot; for the middle transport, use bitter-warm; for the terrestrial effect, use bitter-warm; these are suitable medicines and foods.

Yihai year and Yisi year. The celestial manager is Jueyin Wind Wood, the middle transport is Lesser Shang Metal transport, and the terrestrial effect is Shaoyang Ministerial Fire. The conquest and recovery of heat transformation and cold transformation are the same; these are deviant qi transforming days. Disaster should strike the seventh palace. The number of wind transformation is eight, the number of clear transformation is four, and the number of fire transformation is two; these are correct transformation measures. The appropriate treatment: for the celestial manager, use acrid-cool; for the middle transport, use sour-harmonizing; for the terrestrial effect, use salty-cold; these are suitable medicines and foods.

Bingzi year and Bingwu year. The celestial manager is Shaoyin Sovereign Fire, the middle transport is Greater Yu Water transport, and the terrestrial effect is Yangming Dry Metal. The number of heat transformation is two, the number of cold transformation is six, and the number of clear transformation is four; these are correct transformation measures. The appropriate treatment: for the celestial manager, use salty-cold; for the middle transport, use salty-hot; for the terrestrial effect, use sour-warm; these are suitable medicines and foods.

Dingchou year and Dingwei year. The celestial manager is Taiyin Damp Earth, the middle transport is Lesser Jue Wood transport, and the terrestrial effect is Taiyang Cold Water. The conquest and recovery of clear transformation and heat transformation are the same; these are deviant qi transformation measures. Disaster should strike the third palace. The number of rain transformation is five, the number of wind transformation is three, and the number of cold transformation is one; these are correct transformation measures. The appropriate treatment: for the celestial manager, use bitter-warm; for the middle transport, use acrid-warm; for the terrestrial effect, use sweet-hot; these are suitable medicines and foods.

Wuyin year and Wushen year. The celestial manager is Shaoyang Ministerial Fire, the middle transport is Greater Zheng Fire transport, and the terrestrial effect is Jueyin Wind Wood. The number of fire transformation is seven, and the number of wind transformation is three; these are correct transformation measures. The appropriate treatment: for the celestial manager, use salty-cold; for the middle transport, use sweet-harmonizing; for the terrestrial effect, use acrid-cool; these are suitable medicines and foods.

Jimao year and Jiyou year. The celestial manager is Yangming Dry Metal, the middle transport is Lesser Gong Earth transport, and the terrestrial effect is Shaoyin Sovereign Fire. The conquest and recovery of wind transformation and clear transformation are the same; these are deviant qi transformation measures. Disaster should strike the fifth palace. The number of clear transformation is nine, the number of rain transformation is five, and the number of heat transformation is seven; these are correct transformation measures. The appropriate treatment: for the celestial manager, use bitter-slightly-warm; for the middle transport, use sweet-harmonizing; for the terrestrial effect, use salty-cold; these are suitable medicines and foods.

Gengchen year and Gengxu year. The celestial manager is Taiyang Cold Water, the middle transport is Greater Shang Metal transport, and the terrestrial effect is Taiyin Damp Earth. The number of cold transformation is one, the number of clear transformation is nine, and the number of rain transformation is five; these are correct transformation measures. The appropriate treatment: for the celestial manager, use bitter-hot; for the middle transport, use acrid-warm; for the terrestrial effect, use sweet-hot; these are suitable medicines and foods.

Xinsi year and Xinhai year. The celestial manager is Jueyin Wind Wood, the middle transport is Lesser Yu Water transport, and the terrestrial effect is Shaoyang Ministerial Fire. The conquest and recovery of rain transformation and wind transformation are the same; these are deviant qi transformation measures. Disaster should strike the first palace. The number of wind transformation is three, the number of cold transformation is one, and the number of fire transformation is seven; these are correct transformation measures. The appropriate treatment: for the celestial manager, use acrid-cool; for the middle transport, use bitter-harmonizing; for the terrestrial effect, use salty-cold; these are suitable medicines and foods.

Renwu year and Renzi year. The celestial manager is Shaoyin Sovereign Fire, the middle transport is Greater Jue Wood transport, and the terrestrial effect is Yangming Dry Metal. The number of heat transformation is two, the number of wind transformation is eight, and the number of clear transformation is four; these are correct transformation measures. The appropriate treatment: for the celestial manager, use salty-cold; for the middle transport, use sour-cool; for the terrestrial effect, use sour-warm; these are suitable medicines and foods.

Guiwei year and Guichou year. The celestial manager is Taiyin Damp Earth, the middle transport is Lesser Zheng Fire transport, and the terrestrial effect is Taiyang Cold Water. The conquest and recovery of cold transformation and rain transformation are the same; these are deviant qi transformation measures. Disaster should strike the ninth palace. The number of rain transformation is five, the number of fire transformation is two, and the number of cold transformation is one; these are correct transformation measures. The appropriate treatment: for the celestial manager, use bitter-warm; for the middle transport, use salty-warm; for the terrestrial effect, use sweet-hot; these are suitable medicines and foods.

Jiashen year and Jiayin year. The celestial manager is Shaoyang Ministerial Fire, the middle transport is Greater Gong Earth transport, and the terrestrial effect is Jueyin Wind Wood. The number of fire transformation is two, the number of rain transformation is five, and the number of wind transformation is eight; these are correct transformation measures. The appropriate treatment: for the celestial manager, use salty-cold; for the middle transport, use salty-harmonizing; for the terrestrial effect, use acrid-cool; these are suitable medicines and foods.

Yiyou year and Yimao year. The celestial manager is Yangming Dry Metal, the middle transport is Lesser Shang Metal transport, and the terrestrial effect is Shaoyin Sovereign Fire. The conquest and recovery of heat transformation and cold transformation are the same; these are deviant qi transformation measures. Disaster should strike the seventh palace. The number of dryness transformation is four, the number of clear transformation is four, and the number of heat transformation is two; these are correct transformation measures. The appropriate treatment: for the celestial manager, use bitter-slightly-warm; for the middle transport, use bitter-harmonizing; for the terrestrial effect, use salty-cold; these are suitable medicines and foods.

Bingxu year and Bingchen year. The celestial manager is Taiyang Cold Water, the middle transport is Greater Yu Water transport, and the terrestrial effect is Taiyin Damp Earth. The number of cold transformation is six, and the number of rain transformation is five; these are correct transformation measures. The appropriate treatment: for the celestial manager, use bitter-hot; for the middle transport, use salty-warm; for the terrestrial effect, use sweet-hot; these are suitable medicines and foods.

Dinghai year and Dingsi year. The celestial manager is Jueyin Wind Wood, the middle transport is Lesser Jue Wood transport, and the terrestrial effect is Shaoyang Ministerial Fire. The conquest and recovery of clear transformation and heat transformation are the same; these are deviant qi transformation measures. Disaster should strike the third palace. The number of wind transformation is three, and the number of fire transformation is seven; these are correct transformation measures. The appropriate treatment: for the celestial manager, use acrid-cool; for the middle transport, use acrid-harmonizing; for the terrestrial effect, use salty-cold; these are suitable medicines and foods.

Wuzi year and Wuwu year. The celestial manager is Shaoyin Sovereign Fire, the middle transport is Greater Zheng Fire transport, and the terrestrial effect is Yangming Dry Metal. The number of heat transformation is seven, and the number of clear transformation is nine; these are correct transformation measures. The appropriate treatment: for the celestial manager, use salty-cold; for the middle transport, use sweet-cold; for the terrestrial effect, use sour-warm; these are suitable medicines and foods.

Jichou year and Jiwei year. The celestial manager is Taiyin Damp Earth, the middle transport is Lesser Gong Earth transport, and the terrestrial effect is Taiyang Cold Water. The conquest and recovery of wind transformation and clear transformation are the same; these are deviant qi transformation measures. Disaster should strike the fifth palace. The number of rain transformation is five, and the number of cold transformation is one; these are correct transformation measures. The appropriate treatment: for the celestial manager, use bitter-hot; for the middle transport, use sweet-harmonizing; for the terrestrial effect, use sweet-hot; these are suitable medicines and foods.

Gengyin year and Gengshen year. The celestial manager is Shaoyang Ministerial Fire, the middle transport is Greater Shang Metal transport, and the terrestrial effect is Jueyin Wind Wood. The number of fire transformation is seven, the number of clear transformation is nine, and the number of wind transformation is three; these are correct transformation measures. The appropriate treatment: for the celestial manager, use salty-cold; for the middle transport, use acrid-warm; for the terrestrial effect, use acrid-cool; these are suitable medicines and foods.

In the years of xinmao and xinyou, the heavenly controller is yangming dryness-metal, the middle circuit is shaoyu water-resource, and the earthly overseer is shaoyin sovereign-fire. The victories and recoveries of rain transformation and wind transformation are the same, and this constitutes the transformation of deviant qi. The disaster corresponds to the first palace. The number of clear transformation is nine, the number of cold transformation is one, and the number of heat transformation is seven; this is the transformation of correct qi. The suitable treatment is: for the heavenly controller, use bitter and slightly warm; for the middle circuit, use bitter and harmonizing; for the earthly overseer, use salty and cold; this is what is appropriate for medicines and foods.

In the years of renchen and renxu, the heavenly controller is taiyang cold-water, the middle circuit is taijue wood-resource, and the earthly overseer is taiyin damp-earth. The number of cold transformation is six, the number of wind transformation is eight, and the number of rain transformation is five; this is the transformation of correct qi. The suitable treatment is: for the heavenly controller, use bitter and warm; for the middle circuit, use sour and harmonizing; for the earthly overseer, use sweet and warm; this is what is appropriate for medicines and foods.

In the years of guisi and guihai, the heavenly controller is jueyin wind-wood, the middle circuit is shaozheng fire-resource, and the earthly overseer is shaoyang minister-fire. The victories and recoveries of cold transformation and rain transformation are the same, and this constitutes the transformation of deviant qi. The disaster corresponds to the ninth palace. The number of wind transformation is eight, and the number of fire transformation is two; this is the transformation of correct qi. The suitable treatment is: for the heavenly controller, use acrid and cool; for the middle circuit, use salty and harmonizing; for the earthly overseer, use salty and cold; this is what is appropriate for medicines and foods.

In all these years with fixed cycles, the victories, recoveries, and correct transformations have constant numbers, which must be carefully examined. Therefore, one who grasps the essential can understand it in a single sentence; one who does not grasp the essential will be without head or thread, scattered without end—this is what is meant.

The Yellow Emperor said: Well said. Does the qi of the five movements also produce recoveries like the yearly qi does? Qi Bo said: When accumulation reaches its extreme, it bursts forth, waiting for the time to manifest. The Yellow Emperor said: Please explain what this means. Qi Bo said: The qi of the five constants, when excessive or insufficient, their manifestations differ. The Yellow Emperor said: I wish to hear this in detail. Qi Bo said: The manifestation of excess is violent, the manifestation of insufficiency is gentle; the violent causes severe illness, the gentle causes lingering illness. The Yellow Emperor said: For excess and insufficiency, what are their numbers? Qi Bo said: The number of excess is the complete number, the number of insufficiency is the birth number; earth qi usually uses the birth number. The Yellow Emperor said: How do they manifest? Qi Bo said: When earth qi is depressed and bursts forth, the mountains and valleys shake, thunder rumbles in the intersection of qi, dust darkens yellow and black, transforming into white qi; whirlwinds and sudden rains strike high mountains and deep valleys, shattering stones and flying through the air, floods follow, rivers overflow, and fields resemble herds of earth horses. The transformation qi then spreads, adept at becoming timely rain, beginning germination, beginning growth, beginning transformation, beginning harvest. Therefore, the people suffer from heart and abdominal distention, intestinal rumbling with frequent diarrhea, and severely, heart pain and rib distention, vomiting and cholera, water congestion onset, diarrhea, edema, and heavy body. Clouds race toward the rain palace, rosy clouds gather at the sun’s morning, mountains and marshes are dark with dust. This is the time of manifestation, in the fourth qi. Clouds stretch across the sky and mountains, floating unsettled, appearing and disappearing; this is the omen of depression.

When metal qi is depressed and bursts forth, the sky is clear and the earth bright, the wind clear and qi refreshing, great coolness arises, grass and trees resemble floating smoke, dryness qi circulates, fog appears repeatedly, killing qi arrives, grass and trees wither and turn green, metal qi then produces sound. Therefore, the people suffer from coughing and qi counterflow, distention in the heart, chest, and ribs, pulling the lower abdomen with a tendency to sudden pain, inability to turn over, dry throat, and a dusty, ugly complexion. Mountains and marshes are scorched and dry, the ground congeals with frost and brine; this is the depression bursting forth, its qi in the fifth qi. White dew falls at night, mournful sounds among the forests and thickets; this is the omen of depression.

When water qi is depressed and bursts forth, yang qi retreats, yin qi suddenly rises, great cold arrives, rivers and marshes freeze solid, cold congeals into frost and snow, and severely, yellow-black darkness obscures, circulating in the qi intersection, thus forming frost killing, water qi manifests auspicious signs. Therefore, the people suffer from cold evil lodging in the heart causing pain, pain in the lower back and buttocks, impaired movement in the large joints, difficulty in bending and stretching, easy reversal, and hard fullness in the abdomen. Sunlight cannot govern, the air is filled with gloomy yin qi, white dust darkens, then it bursts forth; its qi arises before and after the two fires. The sky is deep and distant, qi scatters like hemp, faintly visible then hidden, color black with a hint of yellow; this is the omen of depression.

When wood qi is depressed and bursts forth, the sky is dark with dust, clouds and things stir, great wind arrives, roof tiles fly and trees break, wood qi undergoes change. Therefore, the people suffer from pain at the center of the stomach cavity, upward supporting the two ribs, blockage in the diaphragm and throat, inability to eat or drink, and severely, tinnitus and dizziness, eyes not recognizing people, and a tendency to sudden stiff falling. The sky is blue with dust, mountains and sky are one color, or the qi is turbid, yellow-black, depressed like horizontal clouds, not raining but bursting forth; its qi manifests at no fixed time. Long river grass lies flat, soft leaves show their undersides, pines on high mountains groan, tigers roar in caves; this is the omen of depression.

When fire qi is depressed and bursts forth, the sky is dark and obscured, the sun is not bright, fiery heat circulates, great summer heat arrives, mountains and marshes burn and scorch, trees drip sap, great halls emit smoke, the earth’s surface rises with frost and brine, standing water diminishes, tangled grass turns yellow, wind moves and speaks delusions, damp transformation is thereby delayed. Therefore, the people suffer from diminished qi, sores, ulcers, abscesses, swellings, in the ribs, abdomen, chest, back, head, face, and four limbs, fullness and oppression, sores and papules, vomiting and counterflow, convulsions, bone pain, movement in the joints, diarrhea, warm malaria, sudden pain in the abdomen, blood overflowing and flowing out, essence fluid reduced, red eyes and heart heat, and severely, confusion, oppression, and regret, with a tendency to sudden death. When the engraved clepsydra ends, great warmth, sweat moistens the pores; this is the time of manifestation, its qi in the fourth qi. When movement reaches its extreme, it returns to stillness; when yang reaches its extreme, it turns to yin; dampness then transforms and matures. Flowers bloom while water congeals, mountains and rivers have ice and snow, flame-like sun over midday marshes; this is the omen of depression.

Where there is the image of depression, there follows recovery; all are observed at their extreme to burst forth. Wood depression bursts forth at no fixed time; water depression bursts forth following fire qi. Carefully observe the seasonal order, and disease can be anticipated; if the season is lost and the year is reversed, the five qi do not move, and transformation, generation, and storage have no regular governance. The Yellow Emperor said: Water depression bursts forth with hail and snow; earth depression bursts forth with whirlwinds and sudden rains; wood depression bursts forth with destruction and breakage; metal depression bursts forth with clear brightness; fire depression bursts forth with darkness; what qi causes this? Qi Bo said: Qi has amounts, manifestations have slight and severe; the slight only manifest their own original qi; the severe also manifest the qi of what they overcome below; observe the appearance of what they overcome below, and it can be known. The Yellow Emperor said: Well said. When the five qi burst forth, they do not conform to the proper seasonal position; what is the reason? Qi Bo said: This is called a deviation in their mandate. The Yellow Emperor said: Does the deviation have a measure? Qi Bo said: It is always thirty days and more. The Yellow Emperor said: When qi arrives earlier or later, what is the reason? Qi Bo said: When the movement is excessive, the qi arrives first; when the movement is insufficient, the qi arrives later; this is the regular seasonal order. The Yellow Emperor said: What is the reason for arriving at the proper time? Qi Bo said: If it is neither excessive nor insufficient, then it arrives at its proper time; if not, it is a calamitous change. The Yellow Emperor said: Well said. When qi transforms without being in its proper season, what is the reason? Qi Bo said: The excessive transforms in its proper season; the insufficient returns to the qi it overcomes.

The Yellow Emperor said: For the qi of the four seasons, their arrival has earliness and lateness, height and lowness, left and right; what are their signs? Qi Bo said: Movement has counterflow and accord, arrival has speed and slowness; therefore, excessive transformation precedes heaven, insufficient transformation follows heaven. The Yellow Emperor said: I wish to hear about their movement; what does it mean? Qi Bo said: Spring qi moves westward, summer qi moves northward, autumn qi moves eastward, winter qi moves southward. Therefore, spring qi begins below, autumn qi begins above, summer qi begins in the center, winter qi begins at the surface; spring qi begins on the left, autumn qi begins on the right, winter qi begins behind, summer qi begins in front; this is the regular pattern of the four seasons’ normal transformation. Therefore, in the highest places, winter qi is constant; in the lowest places, spring qi is constant; this must be carefully observed. The Yellow Emperor said: Well said.

Yellow Emperor asked: The five movements and six qi, corresponding to the six transformations in their correctness and the six changes in their regularities—how do they manifest? Qi Bo replied: The regular records of the six qi include transformation and change, dominance and recovery, function and disease, each with different manifestations. What would Your Majesty like to hear? Yellow Emperor said: I wish to hear everything. Qi Bo said: Allow me to explain in detail. Where the qi arrives, when jueyin arrives it is peaceful, when shaoyin arrives it is warm, when taiyin arrives it is dusty and damp, when shaoyang arrives it is fiery and hot, when yangming arrives it is clear and piercing, when taiyang arrives it is cold and hazy—this is the regular pattern of seasonal transformation. When jueyin arrives it is the wind palace, causing cracking and opening; when shaoyin arrives it is the fire palace, causing spreading and flourishing; when taiyin arrives it is the rain palace, causing fullness and repletion; when shaoyang arrives it is the heat palace, causing movement and emergence; when yangming arrives it is the palace of killing and governing, causing withering and aging; when taiyang arrives it is the cold palace, causing return and storage—this is the regular pattern of governing transformation. When jueyin arrives it is generation, causing wind and shaking; when shaoyin arrives it is flourishing, causing form and manifestation; when taiyin arrives it is transformation, causing clouds and rain; when shaoyang arrives it is growth, causing abundance and freshness; when yangming arrives it is harvesting, causing fog and dew; when taiyang arrives it is storage, causing tightness and closure—this is the regular pattern of qi transformation. When jueyin arrives it gives birth to wind, ending in sternness; when shaoyin arrives it gives birth to heat, with cold in the middle; when taiyin arrives it gives birth to dampness, ending in pouring rain; when shaoyang arrives it gives birth to fire, ending in steaming dampness; when yangming arrives it gives birth to dryness, ending in coolness; when taiyang arrives it gives birth to cold, with warmth in the middle—this is the regular pattern of virtue transformation. When jueyin arrives it transforms into hairy creatures, when shaoyin arrives it transforms into feathered creatures, when taiyin arrives it transforms into naked creatures, when shaoyang arrives it transforms into feathered creatures, when yangming arrives it transforms into shelled creatures, when taiyang arrives it transforms into scaly creatures—this is the regular pattern of virtue transformation. When jueyin arrives it is the transformation of generation, when shaoyin arrives it is the transformation of flourishing, when taiyin arrives it is the transformation of moistening, when shaoyang arrives it is the transformation of luxuriance, when yangming arrives it is the transformation of firmness, when taiyang arrives it is the transformation of storage—this is the regular pattern of spreading governance. When jueyin arrives it brings swirling anger and great coolness, when shaoyin arrives it brings great warmth and cold, when taiyin arrives it brings thunder, lightning, sudden downpours, and fierce winds, when shaoyang arrives it brings swirling winds, scorching fires, and frost condensation, when yangming arrives it brings scattering and falling with warmth, when taiyang arrives it brings cold, snow, ice, hail, and white dust—this is the regular pattern of qi change. When jueyin arrives it causes disturbance and agitation, and following and opposing; when shaoyin arrives it causes high brightness and flames, and dimness; when taiyin arrives it causes heavy yin and white dust, and darkness; when shaoyang arrives it causes light and manifestation, red clouds, and dimness; when yangming arrives it causes smoke and dust, frost, piercing sharpness, and mournful sounds; when taiyang arrives it causes hardness and solidity, sharp edges, and establishment—this is the regular pattern of command execution. When jueyin arrives it causes internal tension, when shaoyin arrives it causes sores, rashes, and body heat, when taiyin arrives it causes accumulation of fluids and stuffiness, when shaoyang arrives it causes sneezing, vomiting, and sores, when yangming arrives it causes superficial emptiness and swelling, when taiyang arrives it causes difficulty in bending and stretching—this is the regular pattern of disease. When jueyin arrives it causes hypochondriac pain, when shaoyin arrives it causes fright, confusion, aversion to cold, shivering, and delirium, when taiyin arrives it causes fullness and accumulation, when shaoyang arrives it causes fright, agitation, dizziness, and sudden illness, when yangming arrives it causes diseases of the nose, buttocks, yin region, thighs, knees, shins, and feet, when taiyang arrives it causes lower back pain—this is the regular pattern of disease. When jueyin arrives it causes softness and distortion, when shaoyin arrives it causes sadness, delirium, nosebleed, and blood spots, when taiyin arrives it causes middle fullness, cholera, vomiting, and diarrhea, when shaoyang arrives it causes throat blockage, tinnitus, and vomiting, when yangming arrives it causes chapping and peeling, when taiyang arrives it causes night sweats and convulsions—this is the regular pattern of disease. When jueyin arrives it causes hypochondriac pain, vomiting, and diarrhea, when shaoyin arrives it causes excessive speech and laughter, when taiyin arrives it causes heaviness and swelling of the lower legs and face, when shaoyang arrives it causes sudden diarrhea, muscle twitching, convulsions, and sudden death, when yangming arrives it causes sneezing and runny nose, when taiyang arrives it causes watery discharge and retention—this is the regular pattern of disease. All these twelve kinds of changes respond to virtue with virtue, to transformation with transformation, to governance with governance, to command with command. When the qi is high, disease is high; when the qi is low, disease is low; when the qi is behind, disease is behind; when the qi is ahead, disease is ahead; when the qi is in the center, disease is in the center; when the qi is external, disease is external—this is the regular pattern of position. Therefore, when wind dominates it causes movement, when heat dominates it causes swelling, when dryness dominates it causes withering, when cold dominates it causes floating, when dampness dominates it causes watery diarrhea, and in severe cases it causes water retention and swelling of the lower legs and face—the disease is spoken of according to where the qi resides in its changes.

Yellow Emperor said: I wish to hear about the actions of the six qi. Qi Bo said: The actions of the six qi each return to the qi they cannot overcome and transform into qi transformation. Thus, the rain transformation of taiyin acts upon taiyang, the cold transformation of taiyang acts upon shaoyin, the heat transformation of shaoyin acts upon yangming, the dryness transformation of yangming acts upon jueyin, and the wind transformation of jueyin acts upon taiyin—each is verified according to the position where it resides. Yellow Emperor said: What happens when the qi is in its proper position? Qi Bo said: When it is in its proper position, it is normal qi transformation. Yellow Emperor said: I wish to hear what is meant by position. Qi Bo said: Once the position and direction of the qi are determined, the months can be known. Yellow Emperor said: What about the emptiness, fullness, excess, and deficiency of the qi in the six positions? Qi Bo said: Excess and deficiency are different. When qi is in excess, its arrival is slow and enduring; when qi is deficient, its arrival is swift and brief. Yellow Emperor said: What about the emptiness, fullness, excess, and deficiency of heaven and earth qi? Qi Bo said: When heaven qi is insufficient, earth qi follows it; when earth qi is insufficient, heaven qi complies with it. The movement qi resides between heaven and earth and often acts first. It detests the qi it cannot overcome and returns to the qi it harmonizes with. According to the return and compliance of the movement qi, corresponding diseases arise. Therefore, when the upper dominates, heaven qi descends; when the lower dominates, earth qi ascends. According to the amount of dominance, the degree of difference is determined. When the difference is slight, the disparity is small; when the difference is severe, the disparity is great. When the disparity is severe, positions are exchanged, qi is exchanged, then great changes occur, and diseases erupt. In summary: Severe disparity is five parts, slight disparity is seven parts, and the disparity can thus be observed—this is the principle.

Yellow Emperor said: Excellent. The treatise says that in hot weather one should not violate heat, and in cold weather one should not violate cold. But I wish not to avoid cold or avoid heat—what should be done? Qi Bo said: Your question is truly detailed. When releasing the exterior, heat need not be avoided; when attacking the interior, cold need not be avoided. Yellow Emperor said: If one neither releases the exterior nor attacks the interior, yet violates cold or heat, what happens? Qi Bo said: When cold and heat harm the interior, the disease becomes more severe. Yellow Emperor said: I wish to hear about those who are not ill. Qi Bo said: Those who are not ill will thus become ill; those who are ill will thus worsen. Yellow Emperor said: What happens to those who are already ill? Qi Bo said: If heat is not avoided, heat arrives; if cold is not avoided, cold arrives. When cold arrives, it produces diseases such as chest and abdominal fullness, pain, cramping, and diarrhea. When heat arrives, it produces diseases such as body heat, vomiting, diarrhea, cholera, carbuncles, sores, ulcers, agitation, confusion, incessant watery diarrhea, muscle twitching, swelling, vomiting, nosebleed, headache, bone changes, muscle pain, bleeding, urinary and bowel obstruction, and strangury. Yellow Emperor said: How are these treated? Qi Bo said: One must comply with the four seasons. If violated, use the qi that overcomes it to treat the condition. Yellow Emperor asked: When a woman is pregnant, what happens if toxic medicinals are used to attack disease? Qi Bo said: If there is a disease that must be treated, it will not harm the fetus, nor will it harm the pregnant woman. Yellow Emperor said: I wish to hear the reasoning behind this. Qi Bo said: For severe accumulations, toxic medicinals may be used, but treatment should stop when the disease has diminished by half. Overuse leads to death. Yellow Emperor said: Excellent. How are severe stagnations treated? Qi Bo said: When wood qi is stagnant, make it smooth and orderly; when fire qi is stagnant, make it disperse; when earth qi is stagnant, make it drain; when metal qi is stagnant, make it vent; when water qi is stagnant, make it break through. Then regulate the qi. If there is excess, restrain it with what it fears—this is called draining. Yellow Emperor said: What about borrowed qi? Qi Bo said: When there is borrowed qi, there are no prohibitions. This is what is meant by the host qi being insufficient and the guest qi being dominant. Yellow Emperor said: The sage's principles are truly profound! The patterns of heaven and earth's great transformations, the guiding principles that govern the myriad things, the decrees of yin and yang, the seasons of cold and heat—who but you could comprehend them? Allow me to store these in the Orchid Chamber, titled "The Regular Records of the Six Original Qi." They should not be shown to others without fasting and purification, and they must be transmitted with care.