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Capítulo 67 de 78
黄帝内经·素问
Overall Paraphrase
This chapter of Suwen, “Discourse on the Five Movements,” is an important treatise on the doctrine of Five Movements and Six Qi. Its core purpose is to explain the idea that “the yin and yang of heaven and earth are not grasped through numerical calculation, but through the manifestation of qi and atmospheric signs.”
The Yellow Emperor, having calibrated the astronomical order in the Hall of Light, observed the eight directions, and investigated the regular principles of the Five Phases, asked Qi Bo: “I have heard that the numbers of the Five Movements are such that the Earth Movement governs the years with the heavenly stems jia and ji; Metal governs yi and geng; Water governs bing and xin; Wood governs ding and ren; Fire governs wu and gui. As for the earthly branches, Zi-Wu correspond to Shaoyin, Chou-Wei to Taiyin, Yin-Shen to Shaoyang, Mao-You to Yangming, Chen-Xu to Taiyang, and Si-Hai to Jueyin. These correspondences seem inconsistent with ordinary yin-yang regularity. Why is that?”
Qi Bo replied: “This concerns the yin and yang of heaven and earth, not the yin and yang of the human body. The yin and yang of the body can be derived through numbers — from ten onward to hundred, thousand, ten thousand. But the yin and yang of heaven and earth cannot be grasped through numbers; they can only be known through manifestations (xiang).” He quoted the Taishti Tianyuan Ce (Record of the Heavenly Origins of the Great Beginning): “The qi of the cinnabar-colored heaven passes through the lunar mansions Niu and Nü and the sector wu; the qi of the yellow heaven passes through Xin, Wei, and the sector ji; the qi of the green heaven passes through Wei, Shi, Liu, and Gui; the qi of the white heaven passes through Kang, Di, Mao, and Bi; the qi of the black heaven passes through Zhang, Yi, Lou, and Wei.” The sectors wu and ji correspond to Kui, Bi, Jiao, and Zhen — these are the gateway between heaven and earth. This is the origin of climatic changes and the source of the celestial movement. It must not remain unknown.
Qi Bo then explained “above” and “below,” “left” and “right.” What is meant by “above” is the Sitian (Heavenly Qi in control of the year) located for the given year; what is meant by “below” is the Zaiquan (Earthly Qi below) for that year. Left and right refer to the interlunar qi on both sides of the Sitian and Zaiquan. For example: when Jueyin rules as Sitian, its left lateral qi is Shaoyin and its right lateral qi is Taiyang; when Shaoyin rules, the left is Taiyin and the right is Jueyin; and so forth for the rest. This describes observation of the Sitian position when facing north. The corresponding Zaiquan relations are: when Jueyin is Sitian, Shaoyang is Zaiquan; when Shaoyin is Sitian, Yangming is Zaiquan; when Taiyin is Sitian, Taiyang is Zaiquan; when Shaoyang is Sitian, Jueyin is Zaiquan; when Yangming is Sitian, Shaoyin is Zaiquan; when Taiyang is Sitian, Taiyin is Zaiquan. This describes observation of the Zaiquan position when facing south.
Upper and lower qi interact; cold and heat succeed and press upon each other. When qi are compatible, all remains harmonious; when they are incompatible, illness results. Yet sometimes illness occurs even though qi are compatible — this is due to the “lower qi pressing upon the upper,” that is, inappropriate positioning. Regarding the direction of circulation, Qi Bo said: “That above moves to the right; that below moves to the left. After completing one circuit to the left and right, they meet again.” Gui Yüqu had said that “what responds to the earth is stillness.” Qi Bo explained: “Heaven and earth move and rest, and the Five Phases revolve in cycles. Gui Yüqu saw only one aspect.” Heaven manifests celestial signs; Earth forms material shapes. Sun, Moon, and the Five Planets travel through the great void. The Five Phases adhere to the Earth. The Earth bears all physical forms; the great void distributes the essential qi of heaven. Essence and form relate as root does to branches. Though the celestial signs are observed from afar, they can still be deduced.
The Yellow Emperor asked: “Is the Earth at the very bottom?” Qi Bo replied: “The Earth, beneath the human being, is suspended within the Great Void.” The Emperor asked: “What supports it?” Qi Bo replied: “It is borne aloft by the Great Qi. The functions of the Six Qi are: dryness makes thing dry; heat makes them evaporate; wind puts them in motion; dampness moistens; cold solidifies; fire warms. Thus wind and cold are below; dryness and heat are above; dampness occupies the middle; fire travels within them. The Six Qi such as cold and heat enter the Earth, generating transformation in empty spaces. Hence, when dryness qi predominates, the ground becomes parched; when heat qi predominates, the ground becomes hot; when wind qi predominates, the ground stirs; when dampness qi predominates, the ground becomes muddy; when cold qi predominates, the ground cracks; when fire qi predominates, the ground hardens.”
The Emperor asked: “How can the qi of heaven and earth be examined?” Qi Bo answered: “The victories, permutations, and reversals of the qi of heaven and earth are not revealed by pulse examination.” The Maifa (Pulse Method) states: “The natural changes of heaven and earth cannot be judged by the pulse.” Such is the meaning.
Asked how the “lateral qi” can be determined, Qi Bo said: “One must follow the qi of the current year and then observe the lateral qi on both the left and the right. The principle of judgment is: compliance with that qi brings harmony; opposition to it brings disease. When not in its proper position, disease arises; when positions are interchanged, disarray leads also to disease; when the proper position has been lost, peril ensues. Adverse repulsion of the-inch or large-diameter pulses is a sign of crisis; entanglement of yin and yang as a sign is also dire. First establish the year, then the governing qi of that year, and then check whether the left and right lateral qi correspond. Only then can one speak of life, death, good, and adverse dispositions.”
With regard to the relationship among the six climatic qi, the human body, and all living things, Qi Bo explicated through the generative and controlling system of the Five Phases:
🌿 The East generates wind: Wind gives rise to wood; wood gives rise to sourness; sourness nourishes the liver; the liver gives rise to sinews; sinews give rise to the heart. In heaven, it is wind; on earth, wood; in the body, sinews; in qi, it is flexibility; in the organs, the liver. Its nature is warmth; its virtue is harmony; its action is movement; its color is green; its transformation is flourishing; it corresponds to feathered creatures; its governing order serves to scatter and spread; its mutative change brings breakage; its disaster brings falling. Its taste is sour; its emotional quality is anger. Anger harms the liver; grief overcomes anger. Wind harms the liver; dryness overcomes wind. Sourness harms sinews; pungency overcomes sourness.
🔥 The South generates heat: Heat gives rise to fire; fire gives rise to bitterness; bitterness nourishes the heart; the heart gives rise to blood; blood gives rise to the spleen. In heaven, it is heat; on earth, fire; in the body, the vessels; in qi, it is rhythm; in the organs, the heart. Its nature is heat; its virtue is brightness; its action is agitation; its color is red; its transformation is exuberance; it corresponds to winged insects; its governing order is brilliance, causing steamy oppression; its change become scorching; its disasters manifest as burning. Its taste is bitter; its emotional quality is joy. Joy harms the heart; fear overcomes joy. Heat harms the qi; cold can overcome heat. Bitterness harms qi; saltiness overcomes bitterness.
🌾 The Center generates dampness: Dampness gives rise to earth; earth gives rise to sweetness; sweetness nourishes the spleen; the spleen gives rise to flesh; flesh gives rise to the lungs. In heaven, it is dampness; on earth, earth; in the body, flesh; in qi, it is plenitude; in the organs, the spleen. Its nature is calm and transformatory; its virtue is moistening; its action is engendering; its color is yellow; its transformation is fullness; it corresponds to naked creatures; its governing order is stillness; its seasonal qi brings clouds and rain; its mutant changes brings torrential downpours; its disasters show moist decay. Its taste is sweet; its emotional quality is pensiveness. Regretful thought (overthinking) harms the spleen; anger overcomes pensiveness. Dampness harms the flesh; wind overcomes dampness. Sweetness harms the spleen; sourness overcomes sweetness.
⚪ The West generates dryness: Dryness gives rise to Metal; metal gives rise to pungency; pungency nourishes the lungs; the lungs rule the skin and body hair; the skin and hair supply the kidneys. In heaven, it is dryness; on earth, metal; in the body, skin and hair; in qi, it achieves completion; in the organs, the lungs. Its nature is cool; its virtue is clear, sharp purity; its action is consolidation; its color is white; its transformation is gathering and astringent; it corresponds to armored creatures; its governing order is energetic urgent rigor; its qi spreads mist and dew; its variation is severe silencing; its disasters show exhaustion and desiccation. Its taste is pungent; its emotional tone is worry. Worry harms the lungs; joy overcomes worry. Heat harms the skin and hair; cold overcomes heat. Pungency harms the skin and hair; bitterness overcomes pungency.
🌊 The North generates cold: Cold gives rise to Water; water generates saltiness; saltiness nourishes the kidneys; kidneys give rise to bone marrow; marrow sustains the liver. In heaven, it is cold; on earth, water; in the body, bones; in qi, it is firmness; in the organs, the kidneys. Its nature is bitingly cold; its virtue is stillness; its action is closing and storing; its color is black; its transformation is reverting to calm stillness; it corresponds to scaled creatures; its governing order is placid; its seasonal qi spreads sleet and snow; its mutation becomes hard crusting and bitter cold; its disasters manifest as hail and frozen ruin. Its taste is salty; its emotional quality is fear. Fear harms the kidneys; thought (pensiveness) overcomes fear (in the emotional mutual conquest system). Cold harms the blood; dryness can overcome cold. Saltiness harms the blood; sweetness overcomes saltiness.
Renewal — where does saltiness harm blood? From context: as all other elements correlate harm upon the element it generates, it should be understood that excess of the ascribed taste within the generation loop might damage the organ subsequent to its transit. That said, here in the text the sequential line says clearly: “Cold harms the blood, dryness can conquer cold; saltiness harms the blood, sweetness can conquer saltiness.”
At the end, the synthesis reads: “The qi of the five directions succeeds to the governing position one after another, each proclaiming its own precedence. When qi is not in its proper place, its is heteropathic or pathogenic; when it is precisely in its proper position, it is orthodox — that is, correct in nature. On matters of illness variation: If qi is well matched to its position, manifestations are mild; incompatible, they are severe. If the qi governing the year is in surplus, it represses (restricts) still further within its chain the qi that lacks the modeled restrictions of the own order, merely remaining subdued by its legitimately governed prior victim among incomplete victories; and further, because it has excess toward what deems itself a supremacy, it overthinks its relationship against whom not-worthy-bitterly-did-type-beyond upon restraint.
Let us restate more lucidly — when the governing qi of a year is in excess, it overcontrols the qi it is designed to subdue (further lineage) and also insults — counters dominates without constraints — qi types that it should rhet of — actually it further detriments both a governed value below and distorts the compliant and lower ability difference which, if beyond bounds, rather comes up if inverse challenge initiated where relational subdued opposite qi re-controlls. More simply: imbalance either excessive deficits among key seasons sets regression tensions giving contrast effect in opposing elements forcing original transgressor itself succumbing because it has ignored mutual relation.
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