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Huangdi Neijing · The Yellow Emperor’s Inner Canon
Suwen 73 · The Roots of Illness
Read in English. Switch to Original for word notes, or select text to ask a question.
The New Collation notes: “This chapter was already lost before Wang Bing.”
Suwen, Chapter Seventy-Three: Discourse on the Roots of Illness, one of the lost chapters.
The Yellow Emperor asked: “I already know the nine obstructions of heaven’s origins. I wish to hear about the meeting of qi: what is called loss of position?”
Qi Bo said: “Above and below, ascent and descent, assuming proper government and withdrawing from position each have their established discourse. When either above or below fails to advance, it is called loss of position. Thus the meeting qi loses and exchanges its positions, and the meeting of qi changes. If the change departs from the ordinary, the four seasons lose their order, the myriad transformations become unsettled, and illness develops among people.”
The displayed phrase says only “the four lose order”; “seasons” follows the seasonal context.
The Emperor said: “I wish to hear why ascent and descent fail to advance. How can changes in the meeting of qi be clearly known?”
Qi Bo said: “How illuminating the question! It makes the Way clear. Changes in the meeting of qi are the pivot of heaven and earth. When qi wishes to descend but cannot, earth’s obstruction checks it. There are also excessive five-movement influences arriving ahead of heaven’s timing, so that the meeting cannot advance. Qi wishes to rise but the central movement suppresses it; it wishes to descend but the central movement suppresses it.
“There are cases where ascent fails and descent does not go down; cases where descent fails while ascent reaches heaven; and cases where both ascent and descent fail. These distinctions describe changes in the meeting of qi. Their departures from the ordinary differ, and their calamities may be slight or severe.”
The Emperor said: “I wish to hear why the meeting qi encounters overcoming and suppression, and how slight or severe the resulting illness among people is.”
Qi Bo said: “It happens when an overcoming influence meets it and suppresses it.
“In Chen and Xu years, Wood qi rises but encounters Tianzhu, which overcomes it so that it cannot advance. If Geng-Xu also occurs, the Metal movement arrives ahead of heaven’s timing. The central movement overcomes it and suddenly prevents advance. As Wood rises toward heaven, Metal suppresses it. With ascent blocked, coolness arises and Wind is scant; killing austerity acts in spring, dew and frost return, and plants wither.
“People suffer an early outbreak of warm epidemic illness, dry throat, fullness of the four limbs and pain in all limb joints. If it persists and turns into constraint, great Wind breaks, snaps and fells things amid disordered sounds. People suffer sudden collapse with one-sided obstruction and numb hands and feet.”
“In Si and Hai years, sovereign Fire rises toward heaven but Tianpeng blocks it, overcoming it and preventing advance. If Jueyin has not assumed proper government, Shaoyin cannot rise. When the Water movement reaches the middle, it suppresses sovereign Fire’s attempted ascent. Clear cold returns, with chill at dawn and dusk.
“People suffer hidden yang, vexing heat within, alarm and palpitations of the Heart spirit, and alternating cold and heat. Over time this forms constraint; sudden heat arrives, with red Wind and obscured vision, changing into epidemic illness. Warm pestilence arises with warmth. Red qi manifests and turns into a Fire epidemic; all suffer vexation, dryness and thirst. For extreme thirst the text says that draining treatment can bring it to a stop.”
The red-Wind phrase includes an uncertain pupil graph in the displayed source; it is not silently replaced by the swelling graph of a parallel version.
“In Zi and Wu years, Taiyin rises toward heaven but Tianchong blocks it, overcoming it and preventing advance. If Ren-Zi also occurs and the Wood movement arrives ahead of heaven’s timing, central Wood suppresses it. Taiyin cannot rise: Wind and dust arise on every side, dusty darkness repeatedly appears, and rain and Damp fail to transform.
“People suffer Wind counterflow, surging saliva, one-sided obstruction and inability to move, and distension and fullness. Prolonged hidden constraint turns yellow dust into epidemic illness. People die young, with yellow discoloration, fullness and blockage involving the face, limbs and body cavities. Damp’s command does not spread and rain transformation is slight.”
The final symptom string is corrupt; the English follows its recognizable body regions, yellowness, fullness and blockage without adding a diagnosis.
“In Chou and Wei years, Shaoyang rises toward heaven but Tianpeng blocks it, overcoming it and preventing advance. If Taiyin has not assumed proper government, Shaoyin has not risen; when the Water movement arrives, ascent cannot advance. Cold ice spreads instead, piercing like winter. Waters dry again and ice forms again; warmth briefly appears and cold spreads through summer. Cold and warmth come out of season.
“People suffer hidden yang within, vexing heat in the middle, alarm of the Heart spirit, and alternating contention of cold and heat. Prolonged constraint produces sudden heat; red Wind and swollen obscurity turn into epidemic pestilence. Hidden heat and internal vexation form; obstruction produces counterflow, and in severe cases blood overflows.”
This row begins with Shaoyang but later names Shaoyin. Both are retained as displayed.
“In Yin and Shen years, Yangming rises toward heaven but Tianying blocks it, overcoming it and preventing advance. If Wu-Shen or Wu-Yin occurs and the Fire movement arrives ahead of heaven’s timing, Fire suppresses Metal’s attempted ascent. Timely rain does not fall, west winds rise repeatedly, and salt crusts and dryness develop.
“People suffer heat above, panting, cough and overflowing blood. Prolonged constraint produces white haze and obscuring mist; coolness generates killing qi. People suffer rib-side fullness, sorrow, cold nasal discharge, sneezing, dry throat, cracked hands and dry skin.”
“In Mao and You years, Taiyang rises toward heaven but Tianrui blocks it, overcoming it and preventing advance. If Yangming has not assumed proper government, Taiyang has not risen. When the Earth movement arrives, Earth suppresses Water’s attempted ascent. Damp and heat steam, while cold arises in the intervening regions.
“People suffer pouring diarrhea, food passing before it can transform. Prolonged constraint brings cold intruding upon heat, and hail suddenly arrives. People suffer counterflow and hiccups; heat forms within while qi is obstructed outside. Feet and shins ache, and palpitations, anguished heat, sudden vexation and renewed counterflow arise.”
The Yellow Emperor said: “I now fully understand the meaning of obstructed ascent. I wish to hear why descent fails to go down. Can this be made clear?”
Qi Bo said: “How comprehensive the question! These are the subtle principles of heaven and earth; this Way can be fully set out. What has risen must descend. After reaching heaven for three years, it must descend in the following year. Descending into earth, it first becomes the left intervening qi. This ascent and descent, coming and going, is called the sixfold cycle.”
“In Chou and Wei years, Jueyin descends toward earth but Dijing blocks it, overcoming it and preventing advance. If Shaoyin has not withdrawn, Jueyin has not descended. The Metal movement reaches the middle and supports an opposing influence, preventing descent and turning suppression into constraint. Wood wishes to descend, but Metal bears against it.
“Blue-green dust appears in the distance and white qi supports the opposing influence. Wind raises dusty darkness; cool dryness carries out killing. Frost and dew return and austere killing spreads its command. If descent remains blocked, suppression changes into constraint. Wind and dryness lie hidden against each other; warmth turns back to coolness. Plants begin to sprout but killing frost descends. Hibernating creatures have not appeared, fearing that coolness will injure what is stored.”
“In Yin and Shen years, Shaoyin descends toward earth but Dixuan blocks and overcomes it, preventing entry. If Bing-Shen or Bing-Yin also occurs, excessive Water arrives ahead of heaven’s timing. Sovereign Fire wishes to descend, but Water bears against it. As descent fails, red clouds barely appear before black qi arises instead. Warmth seems about to spread, yet cold repeatedly brings snow; piercing chill returns and the sky’s clouds are mournfully dark.
“If descent remains blocked, hidden suppression becomes constraint. After cold’s overcoming, heat returns; red Wind turns into epidemic illness. People suffer red faces, vexation of the Heart, headache and dizziness. Red qi manifests and warm illness is about to arise.”
“In Mao and You years, Taiyin descends toward earth but Dicang blocks and overcomes it, preventing entry. If Shaoyang has not withdrawn, Taiyin cannot descend. Or the Wood movement arrives and bears against it, preventing descent. Yellow clouds appear and blue-green rosy clouds become manifest; pent-up steaming arises with great Wind. Mist, obscurity and dust prevail, and breaking and falling begin.
“If descent remains blocked, hidden suppression becomes constraint. Yellow qi fills heaven with haze, while damp steaming spreads on earth. People cannot lift their four limbs and suffer clouding, dizziness, pain in limb joints, abdominal fullness and a stuffed chest.”
“In Chen and Xu years, Shaoyang descends toward earth but Dixuan blocks and overcomes it, preventing entry. Or excessive Water arrives ahead of heaven’s timing and bears against it, preventing descent. Red clouds barely appear before black qi arises instead. Warmth is about to arise when cold suddenly arrives, with hail in severe cases.
“If descent remains blocked, hidden suppression becomes constraint. Icy qi turns back to heat; red Wind turns into epidemic illness. People suffer red faces, vexation of the Heart, headache and dizziness. Red qi manifests and heat illness is about to arise.”
“In Si and Hai years, Yangming descends toward earth but Ditong blocks its entry. If Taiyang has not withdrawn, Yangming cannot descend. The Fire movement arrives and bears against it, keeping it from descending. Heaven is clear and austere; red qi manifests and warmth arises instead. People are weary, cannot sleep peacefully, have dry throats and seek drink, and suffer anguished heat and internal vexation. Heaven is cool at dawn and dusk, then warmth returns.
“If descent remains blocked, hidden suppression becomes constraint. Heaven is clear and slightly cold, with white qi forming far away. People suffer shaking and dizziness, stiff and numb hands and feet, pain in both rib-sides, and an obscured condition of the eyes.”
The source’s final eye phrase is incomplete before its closing particle; no missing descriptive word is supplied as though present.
“In Zi and Wu years, Taiyang descends toward earth but Difu blocks and overcomes it, preventing entry. Or excessive Earth arrives ahead of heaven’s timing and bears against it, preventing descent and entry. Black qi appears in heaven, with gloomy, mournful darkness; then yellow dust spreads Damp. Cold transformation commands the qi, and steaming dampness commands again.
“If descent remains blocked, hidden suppression becomes constraint. People suffer great counterflow, heavy and weary limbs, genital wilting and little strength. Deep gloom spreads through heaven, with steaming dampness arising intermittently.”
The Emperor said: “I clearly know the root of obstructed ascent and descent. I wish to hear about assuming proper government. Can it be made clear?”
Qi Bo said: “Governing the central position properly is called assuming the proper position. If the qi governing heaven cannot do so, the former governing qi has passed the day when command should change. There are surplus days in its excessive rule. The old qi therefore continues to govern heaven’s count, and the new governing qi cannot assume proper government.”
“When Jueyin fails to assume proper government, Wind and warmth come out of season and flowers wither. People suffer difficult urination, turning of the eye connections, cramping sinews, frequent anger and red urine. Wind wishes to command, but cold still does not leave. Warmth is not properly placed, and spring loses its season.”
“When Shaoyin fails to assume proper government, cold qi does not withdraw. Spring is cold and later cold persists; warmth comes out of season. People suffer cold and heat, vexing pain in the limbs and rigidity of the lower back and spine. Though Wood qi is excessive, its position does not pass beyond sovereign Fire.”
“When Taiyin fails to assume proper government, clouds and rain lose their command. All things wither and scorch, failing to emerge when they should. People suffer swelling and fullness of hands, feet and limb joints, water swelling of a large abdomen, a stuffed chest and inability to eat, diarrhea with undigested food, rib-side fullness and inability to lift the limbs. Rain transformation wishes to command, but heat still governs the qi with warming influence: excess rises without moistening.”
“When Shaoyang fails to assume proper government, blazing heat does not command and seedlings and weeds do not flourish. Fierce summer heat occurs in autumn, killing austerity arrives late, and frost and dew are out of season. People suffer intermittent fever, bone heat, Heart palpitations and alarm; at severe times blood overflows.”
“When Yangming fails to assume proper government, summer-heat transformation comes first and killing austerity afterward; plants flourish again. People suffer cold and heat, nasal discharge, sneezing, damaged skin and hair, and scorched nails. Severe cases bring panting, cough, high breathing, sorrow and lack of joy. Heat transformation spreads while dryness has not taken command. Clear sharpness has not acted, and Lung Metal becomes ill again.”
“When Yangming—Taiyang in the parenthetical reading—fails to assume proper government, winter’s coolness turns to cold and the seasonal command changes in spring. Killing frost comes first, cold ice afterward; sunlight again governs and piercing chill does not arise. Warm pestilence reaches people, with blocked throat, dry pharynx, vexation, agitation, thirst and noisy panting. Cold transformation waits upon dryness, which still governs heaven’s qi. This error and loss of sequence brings calamity to people.”
Both channel names, and the source’s apparently conflicting cool/cold wording, are retained rather than silently regularized.
The Emperor said: “The meaning of early and late assumption of proper government has been determined. I wish to hear about withdrawal. Can this be made clear?”
Qi Bo said: “Failure to withdraw means that heaven’s count has not ended and still has a surplus. This is called spreading government again, and therefore governing heaven a second time. Heaven’s command remains as before and does not withdraw from its position.”
“When Jueyin fails to withdraw, great Wind rises early, timely rain does not fall and Damp’s command does not transform. People suffer warm epidemic illness, impairment and disability, arising Wind, pain in all limb joints, pain in head and eyes, hidden heat, internal vexation and dry throat with a desire to drink.”
“When Shaoyin fails to withdraw, warmth arises in spring and winter, hibernating creatures appear early and plants sprout. People suffer heat at the diaphragm, dry throat, overflowing blood, alarm, red and rough urination, red swellings and sores retaining poison.”
“When Taiyin fails to withdraw, cold and summer heat occur out of season, dusty obscurity spreads and Damp’s command does not leave. People suffer weak limbs, inability to take down food and drink, pouring diarrhea, difficult urination and fullness, cold feet and shins, genital wilting, blockage, loss of urinary control and frequent urination.”
“When Shaoyang fails to withdraw, heat arises in spring and summer-heat transformation comes later. Winter is warm without freezing, flowing water does not ice over and hibernating creatures emerge. People suffer scant qi, alternating cold and heat, bloody stools, heat above, hard fullness in the lower abdomen and red urine. In severe cases blood overflows.”
The final urine qualifier is unusual in the displayed source; redness is retained without supplying an unmentioned quantity or diagnosis.
“When Yangming fails to withdraw, spring becomes clear and cold, plants flourish late and cold and heat alternate. People suffer vomiting, sudden pouring diarrhea, inability to take down food and drink, dry stools, inability to lift the limbs, dim eyes, shaking and dizziness.”
“When Taiyang fails to withdraw, spring cold acts in summer, cold hail falls, deep gloom obscures the sky and cold still has not left in the second qi period. People suffer obstruction, counterflow, genital wilting, loss of urinary control and pain in lower back and knees. Warm pestilence breaks out late.”
The Emperor said: “I now know the early and late timing of heaven’s years. I wish to hear earth’s numbers. May I hear them?”
Qi Bo said: “Below, the rules for assuming proper government, rising to heaven and failing to withdraw concern the transformations of what earth produces, through which all things lose their proper time.”
The Emperor said: “I have heard that heaven and earth have two Jia-Zi cycles. The ten stems and twelve branches weave heaven and earth above and below, and their numbers shift in succession. Can loss of their guarded positions be made clear?”
Qi Bo said: “Loss through successive displacement means that, although the proper year is reached, the proper position’s command has not been obtained. The four seasons then lose their regulation and a great epidemic arises. The commentary on the Secret Sayings of the Mysterious Pearl says: ‘There are thirty yang years. Removing six years of heavenly punishment leaves twenty-four excessive years. Apart from those six, all function as excess.’
“The present explanation has a different meaning. Here, branches and positions shift in succession, so all may function as insufficiency.”
“Suppose that in the yang year Jia-Zi the Earth movement is greatly obstructed. If Gui-Hai’s heavenly count has a surplus, then although the year has changed to Jia-Zi, Jueyin still governs heaven. Earth has already assumed proper government, with Yangming at the Spring; the preceding year’s Shaoyang has become the right intervening qi. Thus heaven is Jueyin and earth Yangming, and they do not harmoniously serve each other.
“At the Gui-Si meeting, Earth’s movement is excessive, yet its emptiness lets Wood overcome it; therefore it is not excessive. Why call the Earth movement excessive when Huangzhong does not respond to the great obstruction? Wood overcomes, then Metal returns in counteraction. After Metal’s return, if Shaoyin seems to arrive, Wood’s overcoming is like Fire and Metal’s return is slight. Thus Jia and Ji lose their positions. In the following three years an Earth epidemic forms: late in Ding-Mao, early in Bing-Yin. To determine its size and whether it is favorable or harmful, infer from heaven and earth and examine Taiyi closely.
“Again, in a Jia-Zi year, if Jia reaches Zi and joins, it should take over command and govern heaven. But if Ji-Mao below has not assumed proper government and Wu-Yin’s Shaoyang has not withdrawn, Jia has a union below, yet the Earth movement is not excessive. Wood takes advantage of emptiness to overcome Earth; Metal next returns to overcome it. This is transformation reversing into harm. Yin and yang, heaven and earth, differ; the size and favorable or harmful character follow the principles of heaven and earth.”
The supplied text uses “great obstruction” rather than a regular tone name and gives Gui-Si at the meeting. These are retained without silently substituting a different stem pair. Ji is read from the cyclical context of the anomalous displayed stem graph.
“Suppose Bing-Yin is an excessive yang year. If Yi-Chou’s heavenly count has a surplus, then although Bing-Yin has arrived, Taiyin still governs heaven. Earth has already assumed proper government, with Jueyin governing earth. The preceding year’s Taiyang has become the right intervening qi. Heaven is Taiyin and earth Jueyin, so earth does not serve heaven’s transformation.
“Yi and Xin meet. Water’s movement is greatly empty and is overcome by Earth; therefore it is not excessive. The Taicu pitch pipe does not answer in Greater Yu. Earth’s overcoming brings rain transformation; Wood’s return brings Wind. Bing and Xin have lost their meeting. In three years this changes into a Water epidemic: late in Ji-Si, early in Wu-Chen. Severe influence is swift, slight influence gradual. Infer the epidemic’s size and favorable or harmful character from heaven’s and earth’s numbers and Taiyi’s passage through the palaces.
“Again, in Bing-Yin, Bing reaches Yin and joins, so command should pass and it should govern heaven. But if Xin-Si has not assumed proper government and Geng-Chen’s Taiyang has not withdrawn, Bing and Xin do not unite their virtue. Water’s movement is slightly empty, there is slight overcoming and perhaps returning counteraction. In three years it changes into pestilence called Water pestilence, resembling a Water epidemic. Treatment follows the preceding method.”
The initial Yi–Xin pairing and later Bing–Xin pairing are both retained as supplied.
“Suppose Geng-Chen is an excessive yang year. If Ji-Mao’s heavenly count has a surplus, then although Geng-Chen has arrived, Yangming still governs heaven. Earth has assumed proper government, with Taiyin governing earth. The preceding year’s Shaoyin has become the right intervening qi. Heaven is Yangming and earth Taiyin, so earth does not serve heaven.
“Yi-Si meets. Metal’s movement is greatly empty and is overcome by Fire; therefore it is not excessive. The Guxi pitch pipe does not answer in Greater Shang. Fire’s overcoming brings heat transformation; Water’s return brings cold punishment. Yi and Geng lose their positions. In the following three years this changes into a Metal epidemic: quickly in Ren-Wu, slowly in Gui-Wei. Infer its size and favorable or harmful character from that year’s heavenly count and Taiyi.
“Again, in Geng-Chen, Geng reaches Chen and should take over command to govern heaven. If Yi-Wei below has obtained proper government, while the earthly Jia-Wu Shaoyin has not withdrawn, Yi and Liang do not unite their virtue. The yielding stem Yi-Wei below loses its firm partner; Metal’s movement is slightly empty, with slight overcoming or no return. In three years this changes into pestilence called Metal pestilence, resembling a Metal epidemic. Treatment follows the preceding method.”
The displayed source gives Yi-Si in the meeting clause, a positive statement of Yi-Wei obtaining government, and the anomalous name Liang where a stem is expected. These are retained rather than normalized to the patterns of neighboring accounts.
“Suppose Ren-Wu is an excessive yang year. If Xin-Si’s heavenly count has a surplus, then although Ren-Wu has arrived, Jueyin still governs heaven. Earth has assumed proper government, with Yangming at the Spring. The preceding year’s Bing-Shen Shaoyang has become the right intervening qi. Heaven is Jueyin and earth Yangming, so earth does not serve heaven.
“Ding and Xin meet in union. Wood’s movement is greatly empty and is overcome by Metal; therefore it is not excessive. The Ruibin pitch pipe does not answer in Greater Jue. Metal acts with prevailing dryness; Fire transforms and returns with heat. Severe influence is swift, slight influence gradual. Infer the epidemic’s size and favorable or harmful character from the heavenly count in its year of arrival and Taiyi.
“Again, when Ren reaches Wu it should take over command. But if Ding-You below has not assumed proper government, and the earthly Bing-Shen Shaoyang has not withdrawn, Ding and Ren fail to unite their virtue. The yielding Ding stem ‘loses its bestowal’; Wood’s movement is slightly empty, with slight overcoming and slight return. In the following three years this changes into pestilence called Wood pestilence, resembling a Wind epidemic. Treatment follows the preceding method.”
The initial Ding–Xin pairing, later Ding–Ren pairing, stated preceding-year label and unusual bestowal phrase are retained as supplied.
“Suppose Wu-Shen is an excessive yang year. If Ding-Wei’s heavenly count is excessive, then although Wu-Shen has arrived, Taiyin still governs heaven. Earth has assumed proper government, with Jueyin at the Spring. The preceding year’s Ren-Xu Taiyang has withdrawn to become the right intervening qi. Heaven is Ding-Wei and earth Gui-Hai, so earth does not serve heaven’s transformation.
“Ding and Gui meet. Fire’s movement is greatly empty and is overcome by Water; therefore it is not excessive. The Yize pitch pipe does not answer in upper Greater Zhi. Wu and Gui lose their meeting. In the following three years this changes into an epidemic, arriving quickly in Geng-Xu. Infer its size and favorable or harmful character from the heavenly count in its year of arrival and Taiyi.
“Again, in Wu-Shen, Wu reaches Shen and should take over command to govern heaven. But if Gui-Hai below has not assumed proper government and the earthly Ren-Xu Taiyang has not withdrawn, Wu and Gui-Hai have not united their virtue. The lower yielding Gui stem loses its firm partner. Fire’s movement is slightly empty, with slight overcoming or no return. In the following three years this changes into pestilence called Fire pestilence. Treatment follows the preceding method; the method may cool and drain it.”
The initial Ding–Gui pairing, the later Wu–Gui pairing and the source’s other year labels remain as supplied. They are not recomputed into a different cycle.
The Yellow Emperor said: “When human qi is insufficient and heaven’s qi is also empty, the person’s spirit loses its guard, spiritual light does not gather and harmful ghosts encroach, causing early death. May I hear about this?”
Qi Bo said: “If one of a person’s five zang is insufficient and heavenly emptiness also occurs, harmful influence can arrive. Worry, grief and excessive thought injure the Heart. If Shaoyin also governs heaven with an insufficient heavenly count, and Taiyin arrives as the adjoining intervening qi, this is heavenly emptiness. Human qi and heaven’s qi are empty together. Fright may then seize essence and sweat issue from the Heart: threefold emptiness forms, and spiritual illumination loses its guard.
“The Heart is the ruler’s official; spiritual illumination issues from it. When spirit loses its guarded position, it wanders to the upper elixir field, below the Palace of the Muddy Pellet in the passage naming Emperor Taiyi and Emperor Qun. Spirit has lost its guard and its light does not gather. If a year of insufficient Fire occurs, a black corpse-ghost appears and brings sudden death.”
The displayed ruler graph and the sequence of divine names and palace location are damaged or obscure; their general relation is retained without constructing a more precise celestial anatomy.
“Food, drink, toil and weariness injure the Spleen. If Taiyin also governs heaven with an insufficient heavenly count, and Shaoyang arrives as the adjoining intervening qi, this is emptiness: human qi and heaven’s qi are empty together. If overeating also occurs, sweat issues from the Stomach; sexual activity while drunk and full makes sweat issue from the Spleen. Threefold emptiness forms, and the Spleen spirit loses its guard.
“The Spleen is the official of counsel; comprehensive wisdom issues from it. When spirit loses its guard, spiritual light loses its position and fails to gather. If Earth is insufficient—whether a Ji year, a Jia year losing its position, or Taiyin’s heavenly emptiness—a blue-green corpse-ghost appears and brings sudden death.”
Ji is read by the stem context of the displayed anomalous graph.
“Long sitting on damp ground and forcefully exerting oneself in water injure the Kidney. The Kidney is the official that makes strength; skill and ingenuity issue from it. Threefold emptiness forms, and the Kidney spirit loses its guard. Spirit and intention lose their positions, and spiritual light does not gather. If Water is insufficient—whether Xin fails to meet its tally, a Bing year loses its position, or Taiyang governing heaven is empty—a yellow corpse-ghost arrives, appears and brings sudden death.”
“Resentment and anger make qi counterflow upward without descending and injure the Liver. If Jueyin also governs heaven with an insufficient heavenly count, and Shaoyin arrives as the adjoining intervening qi, this is heavenly emptiness: heaven and the person are empty together. Running swiftly in fear may then make sweat issue from the Liver.
“The Liver is the general; deliberative planning issues from it. When spirit’s position loses its guard, its light does not gather. If Wood is insufficient—whether a Ding year fails to match the tally, a Ren year loses its position, or Jueyin governing heaven is empty—a white corpse-ghost appears and brings sudden death.”
“These five losses of guard mean that heaven and the person are empty. Spirit wanders from its guarded position, and the five corpse-ghosts encroach, bringing sudden death. This is called corpse counterflow. When the five spirits shift from their positions, spiritual light is incomplete. Not only corpse-ghosts but every harmful encroachment comes from spirit losing its guarded position. Thus the text says: those who keep the guard live, those who lose it die; those who retain spirit flourish, those who lose it perish.”
The closing statement counts five, although the preceding displayed sequence gives only four zang accounts. The missing account is not invented. Ghosts and spirit locations remain the text’s historical explanatory framework.
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