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Chapter 9 of 78
黄帝内经·素问
Overall Paraphrase
The Yellow Emperor asked: I have heard that Heaven uses the rhythm of "six-six" to constitute a year, that humans correspond to the "nine-nine" pattern, and that the human body likewise has three hundred and sixty-five "joints," corresponding to Heaven and Earth. Although this teaching has been handed down for a long time, I still do not fully grasp its meaning.
Qi Bo replied: What a penetrating question! Allow me to explain in detail. The "six-six divisions" and the "nine-nine correspondences" are means of calibrating the degrees of Heaven (the measure of the sun and moon's movements) and the numbers of qi (the rhythm of climatic changes). The degrees of Heaven serve to determine the paths of the sun and moon; the numbers of qi serve to record the transformative functions of all things. Heaven is yang, Earth is yin; the sun is yang, the moon is yin. The movements of the sun and moon have fixed divisions and their cycles follow constant paths: the sun travels approximately one degree per day, and the moon approximately thirteen degrees and more per day. Thus, with large and small months combined, three hundred and sixty-five days constitute one year; the surplus qi accumulates, and intercalary months are added to regulate it. Beginning with the winter solstice, the gnomon is used to measure the sun's shadow and correct the mid-qi, and the remainder is calculated to the end of the year, completing the system of heavenly degrees.
The Yellow Emperor said: I have now heard about the degrees of Heaven, and I wish to hear how the numbers of qi correspond to them.
Qi Bo said: Heaven uses six cycles of sixty days as its rhythm, and Earth corresponds with the numbers of nine times nine. Heaven has ten heavenly stems; when the ten stems complete six rounds, one sexagenary cycle (sixty days) is completed, and six such cycles constitute three hundred and sixty days, being the approximation for one year. Since ancient times, those who understood the Way of Heaven all regarded yin and yang as the foundation of life. The qi of the human body and the nine provinces and nine orifices all communicate with the qi of Heaven. Thus yin and yang give rise to the Five Phases, and the qi of yin and yang divides into the Three Yin and Three Yang; the qi of the Three Yin and Three Yang constitutes Heaven, Earth, and humanity; three times three makes nine; nine divides the nine wilds of Earth, and the nine wilds correspond to the nine viscera of the human body. Therefore there are four structural viscera and five spirit viscera, making nine viscera in total, corresponding to the nine numbers of Heaven and Earth.
The Yellow Emperor said: I have now heard the principle of the six-six and nine-nine correspondences, and you have also spoken of accumulating surplus qi to form intercalary months. I would like to ask further: what is "qi"? Please enlighten my ignorance and resolve my doubts.
Qi Bo said: This is secretly transmitted knowledge from the ancient sovereigns, passed down by the former masters.
The Yellow Emperor said: Let me hear it in detail.
Qi Bo said: Five days constitute one "hou" (period), three hou (fifteen days) constitute one "qi" (node), six qi (ninety days) constitute one "shi" (season), and four seasons constitute one "sui" (year). Each of the four seasons has its governing qi. The Five Movements successively take up their inheritance, each presiding over its corresponding season; when the cycle reaches its end day, it begins anew, the seasons being established and the climate dispersed, like a ring with no beginning or end—the awaiting of qi likewise cycles in this manner. Therefore, it is said: If one does not know the addition of yearly movements, the rise and decline of qi, and the origins of deficiency and excess, one cannot be a physician.
The Yellow Emperor asked: The Five Movements cycle like a ring with no end—how do their excess and insufficiency manifest?
Qi Bo said: The five qi alternately take charge of the seasons, each having what it conquers; the changes of excess and deficiency are normal phenomena.
The Yellow Emperor asked: What is "balanced qi"? Qi Bo replied: Neither excessive nor insufficient—that is balanced qi.
The Yellow Emperor asked: What happens with excess and insufficiency? Qi Bo said: This is already recorded in the classics.
The Yellow Emperor asked: What is meant by "what it conquers"? Qi Bo said: Wood of spring conquers Earth of long summer; Earth of long summer conquers Water of winter; Water of winter conquers Fire of summer; Fire of summer conquers Metal of autumn; Metal of autumn conquers Wood of spring. This is the pattern of the Five Phases conquering in accordance with the seasons, and the five viscera are named according to their corresponding qi. The Yellow Emperor asked: How does one know what a particular qi conquers? Qi Bo said: One must observe the time when the seasonal qi arrives, all using the beginning of spring as the benchmark. If the climate arrives before the proper season, it is called "excess"; excess causes encroachment upon what it does not conquer and even greater bullying of what it does conquer—this is called "qi excess" (qi yin). If a physician cannot clearly discern this, evil qi arises internally and even a physician finds it difficult to control. If the season has arrived but the climate has not, it is called "insufficiency"; insufficiency causes what it conquers to act wantonly, the viscus it generates to become diseased, and what does not conquer it to come pressing upon it—this is called "qi oppression" (qi po). What is meant by "seeking its arrival" is observing the season when the climate should arrive. Carefully awaiting the season, the climate can be anticipated; if one misses the season and violates the constant appearances, the methods of the Five Movements for governing the seasons cannot be distinguished, evil qi arises internally, and even a physician cannot prohibit it. The Yellow Emperor asked: Can the Five Movements fail to proceed in sequence?
Qi Bo said: The qi of nature cannot lose its normal order. If qi does not proceed in sequence, it is abnormal; abnormality gives rise to disasters and changes. The Yellow Emperor asked: What happens when there are abnormal changes and disasters? Qi Bo said: When disasters and changes occur, illness arises. If the illness occurs in the season that the affected qi conquers, the disease is mild; if it occurs in the season that conquers it, the disease is severe; if evil qi is contracted again at that time, death may result. Therefore, when the illness occurs out of season, it is relatively mild, and when it occurs in season, it is relatively severe.
The Yellow Emperor said: Well spoken! I have heard that qi gathers to form corporeal substance, and through transformation names are established. Regarding the transformations of Heaven and Earth and the changes of yin and yang, with respect to their influence on all things—which is greater and which is lesser—can you explain this to me?
Qi Bo said: How comprehensive is your question! Heaven is extremely vast and cannot be measured; Earth is extremely broad and cannot be plumbed. Your question is so profound—allow me to state its general outline. Plants give rise to five colors, and the transformations of the five colors cannot all be seen; plants give rise to five tastes, and the excellence of the five tastes cannot all be tasted. Human desires differ, and each becomes connected with its corresponding qi and flavor. Heaven nourishes humans with the five qi, and Earth nourishes humans with the five flavors. The five qi enter through the nose, 💨 are stored in the heart and lungs, and ascend to brighten the complexion and make the voice resounding; the five flavors enter through the mouth, 🌿 are stored in the stomach and intestines, and through digestion and absorption nourish the qi of the five viscera. When the qi of the five viscera is harmonious, fluids and humors generate each other, and spirit qi naturally arises.
The Yellow Emperor asked: What is meant by "visceral manifestations"?
Qi Bo said: The heart is the root of life and the seat of spiritual change; its brilliance manifests in the face, and it nourishes the blood vessels; it belongs to the great yang among yang, and connects with the qi of summer. The lungs are the root of qi and the abode of the corporeal soul (po); their brilliance manifests in the body hair, and they nourish the skin; they belong to the great yin among yang, and connect with the qi of autumn. The kidneys govern concealment and storage; they are the root of sealing and storing and the abode of essence (jing); their brilliance manifests in the hair, and they nourish the bones; they belong to the lesser yin among yin, and connect with the qi of winter. The liver is the root of endurance against fatigue and the abode of the ethereal soul (hun); its brilliance manifests in the nails, and it nourishes the sinews; it generates and nourishes blood and qi, its flavor is sour, and its color is green; it belongs to the lesser yang among yang, and connects with the qi of spring. The spleen, stomach, large intestine, small intestine, three burners (sanjiao), and bladder are the root of the granary of water and grain and the abode of construction qi (ying qi); they are called "vessels" (qi), able to transform water and grain, transmit and transform waste, and transport the five flavors into and out of the human body; their brilliance manifests at the four corners surrounding the lips, and they nourish the flesh; their flavor is sweet, and their color is yellow; they belong to the category of the utmost yin, connecting with the qi of Earth. The functioning of the above eleven viscera all depends on the gallbladder's qi of lesser yang and spring growth.
In pulse diagnosis, 🩺 when the Renying pulse (at the carotid artery beside the laryngeal prominence) is one-fold greater than normal, the disease is in the lesser yang; two-fold greater, in the great yang; three-fold greater, in the bright yang; four-fold greater or more, it is called "repelling yang" (ge yang). When the Cunkou pulse (at the radial artery of the wrist) is one-fold greater than normal, the disease is in the reverting yin; two-fold greater, in the lesser yin; three-fold greater, in the great yin; four-fold greater or more, it is called "barring yin" (guan yin). If both Renying and Cunkou are four-fold greater or more, this is called "guange" (barring-repelling); when the qi of the guange pulse is weakened and cannot penetrate the essence qi of Heaven and Earth, there is danger.
This content is based on the classical texts of traditional Chinese medicine and is provided solely for the study of traditional culture. It does not constitute medical diagnosis, medication recommendations, or treatment advice. If you feel unwell, please seek medical attention promptly.