寶鑑Bogam

Formulas · Text · Donguibogam 東醫寶鑑

Heaven, Earth and the Cycles of Qi

Cheonji-ungi

한글 천지운기  ·  Pinyin Tian Di Yun Qi

The physician must know the cycles of qi between heaven and earth — and what a year's qi does to the people living in it

天地運氣

The chapter the Miscellaneous Disorders opens with, and the one most often skipped. It is cosmology before it is medicine: the shape of heaven and earth, the two poles, the ecliptic and the celestial equator, how the yin and yang qi climb and fall four hundred and sixty li a day between solstice and solstice. Then it turns to the ground a patient stands on — why the north-west breeds long life and the south-east early death, why a damp hot valley gives disease with sweating and a high dry plateau disease without it — and from there to the machinery of the five circuit phases and six climatic qi, the ten heavenly stems and twelve earthly branches, host qi and guest qi, excess and insufficiency, and finally a year-by-year table of the sixty-year cycle with the illnesses each year's qi was expected to bring. Two things are worth holding on to while reading it. The first is that the chapter's clinical claims are mostly about place rather than about the calendar, and those are observations: a physician who treats a plateau and a river delta differently, and who expects aversion to cold in one and spontaneous sweating in the other, is describing real regional patterns of illness. The second is that the calendrical apparatus — the stems and branches, the ten chronograms, the sixty-year grid — is a system of prediction, and its predictions do not hold. The Bogam itself gives the ground for scepticism at 1.16, where it records that the qi arrives early in some years and late in others and that the physician must watch rather than count. Read as a record of how seventeenth-century medicine understood the relation between weather, place and illness, the chapter is the fullest statement of it in Korean; read as a guide to what to prescribe this year, it is not.

1.1 The Physician Must Know the Cycles of Qi Between Heaven and Earth 醫當識天地間運氣

1.1.1
Source원문

內經曰, 不知年之所加, 氣之盛衰, 虛實之所起, 不可以爲工矣. 王氷以爲天眞氣運尙未該通, 人病之由安能精達. 卽古聖之深戒也. 醫工之流不可不知.

Translation영역
The Inner Classic says: one who does not know what the year adds, the flourishing and decline of the qi, and whence vacuity and repletion arise, cannot be a physician. Wang Bing held that where the true qi and its cycles are not yet thoroughly understood, how should the causes of a person's illness be precisely grasped? This is the deep warning of the ancient sages, and those of the physician's calling cannot but know it.
Clinical note임상 주석
The chapter's warrant, and it is an argument from authority rather than from evidence: the Suwen says a physician must know the year's qi, Wang Bing's eighth-century commentary says so again, and the Bogam adds that the calling cannot do without it. Nothing in the sentence is a claim that can be tested. 不知年之所加 — what the year adds. The idea behind the whole chapter is that each year carries its own climatic character, that the character is predictable from the calendar, and that illness follows it. The first half of that is true and the second is not, and the chapter's own section on the qi arriving early or late (1.16) is where the Bogam comes closest to admitting it.

Donguibogam · Cheonjiungi

1.2 On the One Cycle, Twelve Epochs and Thirty Revolutions 論一元十二會三十運

1.2.1
Source원문

邵子皇極經世書, 一元統十二會, 一會統三十運, 一運統十二世, 猶一歲有十二月, 一月有三十日, 一日有十二時. 故西山蔡氏曰, 一元之數卽一歲之數. 一元有十二會ㆍ三百六十運ㆍ四千三百二十世, 猶一歲十二月ㆍ三百六十日ㆍ四千三百二十辰也. 前六會爲息, 後六會爲消, 卽一歲自子至巳爲息, 自午至亥爲消也. 開物於寅, 猶歲之驚蟄也; 閉藏於戌, 猶歲之立冬也. 一元有十二萬九千六百歲, 一會有十二萬九千六百月, 一運有十二萬九千六百日, 一世有十二萬九千六百辰, 皆自然之數, 非有所牽合也.

Translation영역
In Shao Yong's Book of the Supreme Ultimate Ordering the World: one cycle governs twelve epochs, one epoch governs thirty revolutions, one revolution governs twelve generations — as one year has twelve months, one month thirty days, and one day twelve double-hours. Hence Cai of Xishan said that the numbers of one cycle are the numbers of one year. One cycle has twelve epochs, three hundred and sixty revolutions and four thousand three hundred and twenty generations, as one year has twelve months, three hundred and sixty days and four thousand three hundred and twenty double-hours. The first six epochs are the growing and the latter six the waning, just as in a year from ja to sa is the growing and from o to hae the waning. Things open at in, as the year has the Waking of Insects; they close and store at sul, as the year has the Beginning of Winter. One cycle has 129,600 years, one epoch 129,600 months, one revolution 129,600 days, one generation 129,600 double-hours — all of them natural numbers, not figures forced into agreement.
Clinical note임상 주석
Shao Yong's cosmic chronology, repeated here because it makes the chapter's central analogy: the cycles of a cosmic age have the same proportions as the cycles of a single year. 129,600 is 360 × 360, and the four lines that end the passage are the same number read as years, months, days and double-hours — which is why the Bogam insists 非有所牽合, that the figures were not forced to agree. Nothing medical follows from it. The passage is in a medical book because the analogy licenses the rest of the chapter: if the great cycle and the year share a structure, then a year's position in the sixty-year cycle can be read the way a season is read.

Donguibogam · Cheonjiungi

1.3 The Form of Heaven and Earth 天地之形

1.3.1
Source원문

先儒之論, 天地之初, 混沌鴻濛, 淸濁未判, 但一氣耳. 及其久也, 運轉於外者漸漸輕淸, 其凝聚於中者漸漸重濁. 輕淸者積氣成象而爲天, 重濁者積氣成形而爲地. 天之成象者, 日月星辰是也; 地之成形者, 水火土石是也. 天包地外, 旋繞不停; 地處天內, 安靜不動. 天之旋繞, 其氣急勁, 故地浮載其中, 不墮不墜. 《正理》

Translation영역
The former scholars' account: at the beginning of heaven and earth all was undivided and formless, the clear not yet parted from the turbid, and there was only a single qi. As time went on, what revolved outside grew by degrees light and clear, and what congealed at the centre grew by degrees heavy and turbid. The light and clear, qi accumulated into images, became heaven; the heavy and turbid, qi accumulated into forms, became earth. What heaven made into images are the sun, the moon and the stars; what earth made into forms are water, fire, earth and stone. Heaven wraps the earth outside and revolves without stopping; earth sits within heaven, quiet and unmoving. Heaven's revolving qi is swift and strong, and so the earth floats borne up in the midst of it and neither falls nor drops.
Clinical note임상 주석
A Neo-Confucian cosmogony: one undifferentiated qi separating by weight into a revolving heaven and a still earth. 地浮載其中, 不墮不墜 — the earth floats borne up in the midst of it and does not fall — is the part that mattered, because it answers the obvious objection: an earth suspended in nothing ought to drop, and the speed of heaven's revolution is offered as what holds it. The earth is at rest at the centre and heaven turns around it, which is the arrangement the whole chapter assumes. The next three sections work out its consequences — the two poles, the two great circles, and what heaven and earth rest on.

Jeongni 正理

1.4 The North and South Poles 南北極

1.4.1
Source원문

緣督趙氏曰, 古人仰觀天象, 遂知夜久而星移斗轉, 漸漸不同. 昏暮東出者曉則西墜, 昏暮不見者曉則東升. 天星雖然旋轉, 有甚窄者, 以衡管窺之, 衆星無有不轉, 但有一星旋轉最密, 循環不出於管中, 名曰紐星者是也. 古人以旋磨比天, 則磨臍爲天之不動處. 此天之不動, 卽紐星旋轉之所, 名曰北極, 亦猶車輪之中軸ㆍ瓜瓣之攢頂也. 復覩南天, 雖無徹夜見者, 但比東西星宿旋轉則不甚遠. 由是而推, 乃是南北俱各有極. 北極在地平之上, 南極在地平之下. 今北極爲瓜之聯蔓處, 南極爲瓜之有花處, 東西旋轉最廣之所比乎瓜之腰圍. 北極邊傍雖有旋轉, 常在於天; 南極側近雖然旋轉, 不出於地. 如是則知地在天內, 天如雞子, 地如中黃然. 雞子形不正圓, 古今非以天形相肖而比之, 但於天包地外而已. 以此觀之, 天如蹴毬內盛半毬之水, 水上浮一木板, 比似人間地平; 板上雜置細微之物, 比如萬類. 蹴毬雖圓轉不已, 板上之物俱不覺知. 謂天體旋轉者, 天非可見其體, 因衆星出沒於東西, 管轄於兩極, 有常度, 無停機, 遂卽星所附麗, 擬以爲之體耳. 《正理》

Translation영역
Zhao of Yuandu said: the ancients looked up and observed the appearances of heaven, and so came to know that as the night wore on the stars shifted and the Dipper turned, growing by degrees unlike what they were. What rose in the east at dusk sank in the west by dawn; what was unseen at dusk rose in the east by dawn. Though the stars of heaven revolve, some turn in a very narrow circle, and if one peers at them through a sighting tube, there is no star that does not turn — but there is one star whose revolution is the tightest of all and which circles without leaving the tube's field. This is the star called the Pivot Star. The ancients likened heaven to a turning millstone, and the navel of the stone is heaven's unmoving place. This unmoving place of heaven is where the Pivot Star revolves, and it is called the North Pole; it is like the axle at the centre of a cartwheel, or the gathered crown of a melon's segments. Looking again at the southern sky, though there is no star there visible the whole night through, yet compared with the revolution of the eastern and western constellations it is not far off. Reasoning from this, there are poles in both the north and the south: the North Pole stands above the horizon and the South Pole below it. The North Pole is now the place where the melon joins its vine, the South Pole the place where it bore its flower, and the broadest circle of the east-west revolution answers to the melon's girth. Though there is revolution near the North Pole, it is always in heaven; though there is revolution beside the South Pole, it never comes out of the earth. From this it is known that the earth lies within heaven, that heaven is like a hen's egg and the earth like the yolk within it. A hen's egg is not perfectly round; the ancients and moderns did not liken them because the shapes match, but only because heaven wraps the earth outside. Looking at it this way: heaven is like a kickball holding half a ball of water, with a wooden board floating on the water, and this answers to the plain of human earth; the small things set about on the board answer to the ten thousand kinds. Though the kickball turns round without ceasing, the things on the board are all unaware of it. As for saying that the body of heaven revolves — heaven's body cannot be seen; it is because the stars rise and set in the east and the west, are governed by the two poles, keep a constant measure and never stop, that the body is inferred from what the stars are attached to.
Clinical note임상 주석
The best piece of observational reasoning in the chapter. The argument runs from what can be seen — that every star circles, that one star circles so tightly it stays in the field of a sighting tube — to an unmoving point, and from the symmetry of the southern sky to a second pole below the horizon. The conclusion, that the earth is enclosed by heaven as the yolk is by the egg, is the standard Chinese cosmology, and the passage is careful to say the egg is only an analogy about enclosure, not about shape. 紐星 is the pole star. Precession means the pole star of the Han was not the pole star of the seventeenth century, which is part of why the ancients' observation needed repeating. The kickball and the floating board answer the question the previous section raised: if heaven turns, why does nothing on earth feel it? The answer — that things carried by a turning system do not perceive the turning — is sound, and it is the same reasoning that later had to be given for a moving earth.

Jeongni 正理

1.5 The Ecliptic and the Celestial Equator 黃赤道

1.5.1
Source원문

先儒之說曰, 天形至圓如虛毬, 地隔其中, 人物生於地上, 形正万如博骰, 日月星辰旋繞其外, 自左而上, 自上而右, 自右而下, 自下而復左. 天形如勁風之旋, 其兩端不動處曰極. 上頂不動處謂之北極, 下臍不動處謂之南極. 南北二極相去之中, 天之腰也, 謂之赤道. 日所行之道謂之黃道. 《正理》

Translation영역
The former scholars' account: heaven's form is perfectly round like a hollow ball, with the earth set apart in its midst, and human beings and things are born on the earth, whose form is square like a gaming die. The sun, the moon and the stars revolve outside it — from the left upward, from the top rightward, from the right downward, and from the bottom back to the left. Heaven's form is like the whirling of a strong wind, and the two ends that do not move are called the poles: the unmoving place at the upper crown is called the North Pole, the unmoving place at the lower navel the South Pole. Midway between the two poles is heaven's waist, and it is called the red road. The road the sun travels is called the yellow road.
Clinical note임상 주석
赤道, the red road, is the celestial equator; 黃道, the yellow road, is the ecliptic — the path the sun appears to travel against the stars. The two are inclined to one another, and that inclination is what produces the seasons, which is the reason an astronomical section belongs in a chapter about the qi of the year. 形正方 — the earth is square. The passage puts a square earth inside a spherical heaven without remarking on the difficulty, which is characteristic: the roundness of heaven was an observational conclusion and the squareness of earth a cosmological convention, and the two were not reconciled.

Jeongni 正理

1.6 What Heaven and Earth Rest On 天地依附

1.6.1
Source원문

邵子曰, 天何依. 曰, 依乎地. 地何附. 曰, 附乎天. 曰, 然則天地何所依附. 曰, 自然依附. 天依形, 地依氣. 其形也有涯, 其氣也無涯. 《正理》

Translation영역
Shao Yong said: on what does heaven rest? On the earth. To what is the earth attached? To heaven. Then on what do heaven and earth rest and attach? They rest and attach of themselves. Heaven rests on form, earth rests on qi. Form has a limit; qi has none.

Jeongni 正理

1.6.2
Source원문

天地無外, 所以其形有涯而其氣無涯也. 爲其氣極緊, 故能扛得地住, 不然則墜矣. 外更須有軀殼甚厚, 所以固此氣也. 若夫地動, 只是一處動, 動亦不至遠也. 《正理》

Translation영역
Heaven and earth have no outside, and this is why their form has a limit while their qi has none. Because the qi is drawn extremely tight it is able to hold the earth up; were it not so, the earth would drop. Outside there must further be a shell of great thickness, and this is what makes the qi firm. As for the earth moving — it moves only in one place, and the movement does not reach far.
Clinical note임상 주석
若夫地動, 只是一處動 — the earth moves only in one place. This is an earthquake, and the remark is there to forestall the inference that a trembling earth is a turning earth: the motion is local and limited, not a revolution.

Jeongni 正理

1.6.3
Source원문

邵子論六合之外, 恐無外否. 朱子曰, 理無內外, 六合之形須有內外. 日月東升西沒, 又從東升, 這上面許多, 豈不是六合之外. 今曆家只算到日月星辰運行處, 上去更算不得, 安得是無內外. 《正理》

Translation영역
On Shao Yong's discussion of what lies beyond the six directions — is there perhaps no outside? Zhu Xi said: principle has no inside and outside, but the form of the six directions must have an inside and an outside. The sun and moon rise in the east and set in the west and then rise in the east again; all that space above — is it not outside the six directions? The calendar-makers of today reckon only as far as the place where the sun, moon and stars travel, and beyond that they cannot reckon at all; how then can there be no inside and outside?
Clinical note임상 주석
Zhu Xi distinguishing what can be reasoned about from what can be measured: principle has no boundary, but extension must, and the astronomers' reach ends at the orbits. 今曆家只算到日月星辰運行處, 上去更算不得 — they reckon as far as the planets and no further — is an accurate statement of the limit of seventeenth-century astronomy, and the only place in the chapter where a limit of knowledge is named as such.

Jeongni 正理

1.7 The Qi of Heaven Flows Through 天氣流行

1.7.1
Source원문

胡用之曰, 易云, 乾一而實, 故以質言而曰大; 坤二而虛, 故以量言而曰廣. 朱子曰, 此兩句說得極分曉. 所以說乾一而實, 地雖堅實, 然却虛. 天之氣流行乎地之中, 皆從裏面發出來. 又云, 地如肺形, 質雖硬而中本虛, 故陽氣升降乎其中, 無所障礙, 雖金石也透過去. 地便承受得這氣, 發育萬物. 今曆家用律呂候氣, 其法最精, 氣之至也分寸不差, 便是這氣都在地中透出來也. 《正理》

Translation영역
Hu Yongzhi said: the Changes say that qian is one and solid, and so it is spoken of by its substance and called great; kun is two and hollow, and so it is spoken of by its measure and called broad. Zhu Xi said: these two lines are put with perfect clarity. As to saying that qian is one and solid — the earth, though hard and solid, is nevertheless hollow. The qi of heaven flows through the midst of the earth, and all of it issues out from within. He said again: the earth is like the shape of a lung; though its substance is hard, the inside of it is originally hollow, and so the yang qi rises and falls within it without obstruction and passes even through metal and stone. The earth then receives this qi and brings the ten thousand things to birth and growth. The calendar-makers of today use pitch-pipes to watch for the qi, and their method is of the greatest precision: when the qi arrives it is not out by a fraction of an inch — which is just this qi coming out through the midst of the earth.
Clinical note임상 주석
地如肺形 — the earth is like the shape of a lung. A porous earth through which the yang qi rises and falls is what makes the solar terms observable at ground level, and the pitch-pipe test is offered as the proof: pipes buried at the solstice were said to sound as the qi reached them. The analogy runs the other way too, and this is why the passage sits in a medical book: if the earth breathes like a lung, then what the earth's qi does in a given season is the same kind of fact as what a patient's qi does, and the two can be reasoned about together. That identification is the chapter's working assumption.

Jeongni 正理

1.8 The Rising and Falling, Filling and Emptying of the Yin and Yang Qi 陰陽之氣升降盈虛

1.8.1
Source원문

訣曰, 天地盈虛自有時, 審能消息始知機. 註曰, 天地相去八萬四千里. 冬至之日, 地中有一陽氣上升, 一日升四百六十里二百四十步. 至後五日爲一候, 三候爲一氣, 三氣爲一節, 二節爲一時, 卽春分也, 計九十日, 陽氣共升至天四萬二千里, 正到天地之中. 此時陰中陽半, 爲泰卦, 其氣變寒爲溫, 萬物發生之時, 故爲春也. 自此以後, 陽氣升入陽位, 亦如前漸漸升至夏至之月, 幷前計一百八十日, 共升八萬四千里, 乃到天也. 此時陽中又有陽, 爲純陽乾卦, 其氣變溫爲熱, 曰夏, 萬物茂盛之時, 故曰盈也. 夫熱極則陰生, 故夏至之日, 一陰自天而降, 亦一日降四百六十里二百四十步, 亦五日爲一候, 三候爲一氣, 三氣爲一節, 二節爲一時, 卽秋分日也, 計九十日, 陰氣共降四萬二千里, 正到天地之中. 此時陽中陰半, 爲否卦, 其氣變熱爲涼, 萬物結實之時, 故爲秋也. 自此以後, 陰氣降入陰位, 亦如是漸漸降至冬至之日, 共前計一百八十日, 共降八萬四千里, 乃到地也. 此時陰中又有陰, 爲純陰坤卦, 其氣變涼爲寒, 曰冬, 萬物收藏之時, 故曰虛也. 《悟眞》

Translation영역
The verse says: heaven and earth have their own times of filling and emptying, and only one who can examine their waxing and waning begins to know the mechanism. The commentary says: heaven and earth stand eighty-four thousand li apart. On the day of the winter solstice a single yang qi rises from within the earth, climbing four hundred and sixty li and two hundred and forty paces in a day. After the solstice, five days make a node, three nodes a qi, three qi a term, and two terms a season — which is the spring equinox. Reckoned at ninety days, the yang qi has risen in all forty-two thousand li toward heaven, arriving exactly at the midpoint between heaven and earth. At this time there is half yang within the yin, which is the hexagram Tai, and its qi changes from cold to warm; it is the time when the ten thousand things put forth, and so it is spring. From here on the yang qi rises into the yang position, climbing by degrees as before until the month of the summer solstice; counted with what went before, a hundred and eighty days, it has risen eighty-four thousand li in all and has reached heaven. At this time there is yang again within the yang, the pure yang of the hexagram Qian, and its qi changes from warm to hot; this is summer, the time when the ten thousand things are luxuriant, and so it is called filling. Now when heat reaches its extreme, yin is engendered, and so on the day of the summer solstice a single yin descends from heaven, likewise four hundred and sixty li and two hundred and forty paces in a day; likewise five days make a node, three nodes a qi, three qi a term, and two terms a season — which is the day of the autumn equinox. Reckoned at ninety days, the yin qi has descended in all forty-two thousand li, arriving exactly at the midpoint between heaven and earth. At this time there is half yin within the yang, which is the hexagram Pi, and its qi changes from hot to cool; it is the time when the ten thousand things set their fruit, and so it is autumn. From here on the yin qi descends into the yin position, descending by degrees in the same way until the day of the winter solstice; counted with what went before, a hundred and eighty days, it has descended eighty-four thousand li in all and has reached the earth. At this time there is yin again within the yin, the pure yin of the hexagram Kun, and its qi changes from cool to cold; this is winter, the time when the ten thousand things are gathered and stored, and so it is called emptying.
Clinical note임상 주석
The chapter's most explicit piece of machinery, and the one that shows most clearly what kind of system this is. The distance from earth to heaven is a fixed 84,000 li; the yang climbs it in exactly 180 days at exactly 460 li 240 paces a day; the solstices and equinoxes fall out of the arithmetic rather than being observed. 84,000 ÷ 180 is 466⅔, so even the daily figure is a rounding — the number was chosen to make the seasons divide evenly. What the passage is actually describing is accurate and familiar: cold turning to warm at the spring equinox, warm to hot at the summer solstice, hot to cool at the autumn equinox, cool to cold at the winter solstice, with each change at the quarter-point of the year. 熱極則陰生 — when heat reaches its extreme, yin is engendered — is the real observation, that the turn comes at the maximum and not after it. The li and the paces are a way of writing that down as though it were measured. The five-day node and the twenty-four fifteen-day qi are the solar terms of the Chinese calendar, and those are genuinely astronomical; they are still the basis of the farming year in Korea.

Ojin 悟眞

1.9 The Quarters in Which Heaven and Earth Fall Short 天地不足之方

1.9.1
Source원문

黃帝曰, 天不足西北, 左寒而右涼; 地不滿東南, 右熱而左溫. 其故何也. 岐伯曰, 陰陽之氣, 高下之理, 大小之異也. 東南方陽也, 陽者其精降於下, 故右熱而左溫; 西北方陰也, 陰者其精奉於上, 故左寒而右涼. 是以地有高下, 氣有溫涼. 高者氣寒, 下者氣熱. 故適寒涼者脹之, 溫熱者瘡. 下之則脹已, 汗之則瘡已. 此腠理開閉之常, 大小之異耳. 《內經》

Translation영역
The Yellow Emperor said: heaven falls short in the north-west, where the left is cold and the right cool; earth is not filled in the south-east, where the right is hot and the left warm. What is the reason? Qibo said: it is the qi of yin and yang, the principle of high and low, the difference of great and small. The south-eastern quarter is yang, and in yang the essence descends below, so the right is hot and the left warm; the north-western quarter is yin, and in yin the essence is offered upward, so the left is cold and the right cool. Thus the land has its high and low and the qi its warm and cool: where the land is high the qi is cold, where it is low the qi is hot. Hence those who go to a cold and cool place are distended, and those in a warm and hot place get sores. Purge and the distension ends; promote sweating and the sores end. This is the constant of the opening and closing of the interstices, and the difference is only one of degree.
Clinical note임상 주석
The first clinical statement in the chapter, and it is a sound one. A person who moves to a cold high place closes at the surface and the qi backs up inward, giving abdominal distension; a person in a hot low place stays open at the surface and gets skin eruptions. 腠理開閉之常 — the constant of the opening and closing of the interstices — is the mechanism offered, and it is the same mechanism the Cold Damage chapters use. The treatments follow from it directly and in opposite directions: purge the distension downward, because the closed surface leaves no other road; sweat the sores outward, because the surface is already open. This is the chapter's one piece of practical advice that does not depend on the calendar, and it depends on where the patient is instead. 天不足西北, 地不滿東南 is Chinese geography: the land rises toward the north-west and falls toward the south-east. It happens also to describe the Korean peninsula, which is why the passage could be taken over without adjustment.

Naegyeong 內經

1.10 The Four Quarters Suit Different Things 四方異宜

1.10.1
Source원문

內經曰, 東方之域, 天地之所始生, 魚鹽之地, 海濱傍水, 其民食魚而嗜鹹, 安其處, 美其食. 西方者, 金玉之域, 沙石之處, 天地之所收引, 其民陵居而多風, 水土剛强, 其民不衣而褐薦, 其民華食而脂肥. 北方者, 天地所閉藏之域, 其地高陵居, 風寒氷冽, 其民樂野處而乳食. 南方者, 天地所長養ㆍ陽之所盛處, 其地下, 水土弱, 霧露之所聚, 其民嗜酸而食鮒. 中央者, 其地平以濕, 天地所以生萬物也衆, 其民食雜而不勞. 故聖人雜合以治, 各得其宜也.

Translation영역
The Inner Classic says: the eastern region is where heaven and earth first engender, a land of fish and salt, by the sea's edge and beside the water; its people eat fish and relish salt, are settled in their dwelling and think their food good. The west is a region of metal and jade, a place of sand and stone, where heaven and earth draw in and gather; its people dwell on the hills where the wind is much, the water and soil are hard and strong, its people go unclothed in coarse hair cloth and matting, and its people eat richly and are fat with grease. The north is the region where heaven and earth shut and store; its land is high and the dwellings on the heights, the wind is cold and the ice bitter, and its people are content to live in the open and eat milk. The south is where heaven and earth lengthen and nourish and where the yang is at its most abundant; its land is low, the water and soil weak, and mist and dew gather there; its people relish the sour and eat preserved fish. The centre has land level and damp, and heaven and earth engender the ten thousand things there in abundance; its people eat mixed food and do not labour. Hence the sage combines treatments in a mixed way, so that each gets what suits it.
Clinical note임상 주석
A medical geography in five parts, and each part names a diet and a dwelling before it names anything about illness. The method it recommends — 雜合以治, combining treatments so that each region gets what suits it — is the Suwen's answer to a problem any physician serving more than one district has: the same disease in two places does not have the same background. The observations themselves are of the kind that held: coastal populations eating fish and salt, highland populations on dairy, lowland populations on pickled and fermented foods. What follows from them in the next two sections is prognosis and treatment, and that is where the chapter becomes least reliable and most interesting at once.

Naegyeong 內經

1.11 The Land Makes a Difference in Long Life and Early Death 地理有壽夭之異

1.11.1
Source원문

黃帝曰, 其於壽夭何如. 岐伯曰, 陰精所奉其人壽, 陽精所降其人夭. 註曰, 陰精所奉, 高之地也; 陽精所降, 下之地也. 陰方之地, 陽不妄泄, 寒氣外持, 邪不數中, 而正氣堅守, 故壽延. 陽方之地, 陽氣耗散, 發泄無度, 風濕數中, 眞氣傾竭, 故夭折. 卽事驗之, 今中原之境, 西北方衆人壽, 東南方衆人夭, 此壽夭之大異也.

Translation영역
The Yellow Emperor said: and how is it with long life and early death? Qibo said: where the yin essence is offered upward the people live long; where the yang essence descends the people die young. The commentary says: where the yin essence is offered upward is high land; where the yang essence descends is low land. In the land of the yin quarter the yang is not recklessly discharged, the cold qi holds it in from without, evils do not often strike home, and the upright qi keeps firm guard — hence long life. In the land of the yang quarter the yang qi is spent and scattered and discharged without measure, wind and damp often strike home, and the true qi is tipped out and exhausted — hence early death. Test it against the facts: in the lands of the central plain today the people of the north-west mostly live long and the people of the south-east mostly die young, and this is the great difference in long life and early death.

Naegyeong 內經

1.11.2
Source원문

帝曰, 一州之氣, 生化壽夭不同, 其故何也. 岐伯曰, 高下之理, 地勢使然也. 崇高則陰氣治之, 汚下則陽氣治之. 陽勝者先天, 陰勝者後天. 帝曰, 其有壽夭乎. 岐伯曰, 高者其氣壽, 下者其氣夭. 地之小大異也, 小者小異, 大者大異. 《內經》

Translation영역
The Emperor said: within a single province the qi differs in engendering and transforming and in long life and early death. What is the reason? Qibo said: it is the principle of high and low, and the lie of the land makes it so. Where the land is lofty the yin qi governs it; where it is foul and low the yang qi governs it. Where yang prevails, things come before their season; where yin prevails, after it. The Emperor said: does this bear on long life and early death? Qibo said: where the land is high its qi gives long life, where low its qi gives early death. It is a difference in the size of the land: in a small land a small difference, in a large land a large one.
Clinical note임상 주석
卽事驗之 — test it against the facts — is the strongest appeal to evidence in the chapter, and the conclusion is wrong in the way it is argued and partly right in what it reports. High cold uplands did have longer life expectancy than hot low deltas in this period, but not because the cold held the yang in: the low wet lands were malarial, and the mosquito does not breed on a plateau. 風濕數中 — wind and damp often strike home — is as close as the passage comes to naming the real cause. The second passage's 小者小異, 大者大異 is a careful qualification: the effect scales with the size of the territory, so a difference within one province is small and a difference between regions large. It is the sort of hedge that marks an observation someone had actually tried to check.

Naegyeong 內經

1.12 Treatment of Disease in the North and in the South 南北病治法

1.12.1
Source원문

東南山谷, 地氣濕熱, 病多自汗; 西北高燥, 地氣寒涼, 病多無汗; 中原土鬱, 病多膨脹. 飮食居處各各不同. 《入門》

Translation영역
In the mountain valleys of the south-east the qi of the land is damp and hot, and disease there mostly comes with spontaneous sweating; in the high dry north-west the qi of the land is cold and cool, and disease there mostly comes without sweating; in the central plain the earth is depressed, and disease there mostly comes with swelling and distension. Food and drink and conditions of dwelling differ in every one of them.

Immun 入門

1.12.2
Source원문

北方土厚水深, 水性沈下, 人體多實而少虛. 若有所治, 則宜多用淸涼之劑. 南方屬火, 火性輕炎, 人體多虛而少實, 須投以溫和之藥以調之. 《得效》

Translation영역
In the north the soil is thick and the water deep, and the nature of water is to sink down; the bodies of the people there are mostly replete and seldom vacuous. If there is something to be treated, cooling and cold preparations should mostly be used. The south belongs to fire, and the nature of fire is light and flaming; the bodies of the people there are mostly vacuous and seldom replete, and warm and harmonizing medicines must be given to regulate them.
Clinical note임상 주석
The clinical payload of the first twelve sections, in two sentences from the Immun and two from the Deukhyo, and they are worth taking seriously even where the theory behind them is not. 病多自汗 against 病多無汗 — illness with spontaneous sweating in the hot damp south-east, illness without it in the cold dry north-west — is a real distinction, and it decides whether a surface-opening treatment is wanted or not. A physician who gave a sweating formula to a patient already soaked with it would do harm. The Deukhyo's rule is the more sweeping and the less safe: that northerners are replete and want cooling and southerners vacuous and want warming. Applied as a presumption it would have a physician reach for the opposite of what a given patient needs half the time, and the chapter gives no test to check it against. What it does capture is that a practitioner who moves between regions should expect the common presentations to change. The Korean peninsula spans less than this, but the distinction held locally and still shapes regional practice: the dry cold of the northern interior against the humid heat of the southern coast.

Deukhyo 得效

1.13 The Engendering and Restraining of the Five Phases, With and Against the Current 五行生剋順逆

1.13.1
Source원문

五行者, 金木水火土也. 相生者, 水生木, 木生火, 火生土, 土生金, 金生水也. 相剋者, 水剋火, 火剋金, 金剋木, 木剋土, 土剋水也. 木主於東應春, 火主於南應夏, 金主於西應秋, 水主於北應冬, 土主於中央應於長夏. 在天則爲氣, 寒暑燥濕風也; 在地則成形, 金木水火土也. 互能相生乃其始也, 互能相剋乃其終也, 皆出乎天之性也. 其相剋者, 子皆能爲母復讎也. 木剋土, 土之子金反剋木; 木之子火反剋金; 金之子水反剋火; 火之子土反剋水; 水之子木反剋土也. 强可攻弱, 土得木而達; 實可勝虛, 水得土而絶; 陰可消陽, 火得水而滅; 烈可敵剛, 金得火而缺; 堅可制柔, 木得金而伐也. 《入式》

Translation영역
The five phases are metal, wood, water, fire and earth. In mutual engendering: water engenders wood, wood engenders fire, fire engenders earth, earth engenders metal, metal engenders water. In mutual restraining: water restrains fire, fire restrains metal, metal restrains wood, wood restrains earth, earth restrains water. Wood governs the east and answers to spring, fire the south and summer, metal the west and autumn, water the north and winter, earth the centre and the long summer. In heaven they are qi — cold, summerheat, dryness, damp and wind; on earth they take form — metal, wood, water, fire and earth. That they can engender one another in turn is their beginning; that they can restrain one another in turn is their end; and both issue from the nature of heaven. As to their restraining: in every case the child is able to avenge the mother. Wood restrains earth, and earth's child metal restrains wood in return; wood's child fire restrains metal in return; metal's child water restrains fire in return; fire's child earth restrains water in return; water's child wood restrains earth in return. The strong may attack the weak: earth meets wood and is opened through. The replete may overcome the vacuous: water meets earth and is cut off. The yin may consume the yang: fire meets water and is quenched. The fierce may match the unyielding: metal meets fire and is notched. The hard may master the soft: wood meets metal and is felled.
Clinical note임상 주석
The standard two cycles, with a third relation added that is less often set out so plainly: 子皆能爲母復讎 — the child avenges the mother. If wood restrains earth, earth's child metal restrains wood in return, and the chain closes on itself. This is the mechanism behind the 承制 of 1.32, where an excessive qi is checked not by its restrainer but by its restrainer's child. Clinically the avenging child is what makes a treatment indirect. A liver that is overwhelming the spleen can be met by supporting the lung, which restrains the liver, and the Supplementing and Draining section of the Use of Medicines chapter at 5.18 argues the whole Nanjing puzzle on exactly this ground.

Ipsik 入式

1.14 The Chart of the Flourishing and Decline of the Five Phases 五行盛衰圖

1.14.1
Source원문

金ㆍ木ㆍ水ㆍ火ㆍ土. 子ㆍ丑ㆍ寅ㆍ卯ㆍ辰ㆍ巳ㆍ午ㆍ未ㆍ申ㆍ酉ㆍ戌ㆍ亥. 正月ㆍ二月ㆍ三月ㆍ四月ㆍ五月ㆍ六月ㆍ七月ㆍ八月ㆍ九月ㆍ十月ㆍ十一月ㆍ十二月. 膽ㆍ肝ㆍ心包ㆍ小腸ㆍ心ㆍ脾ㆍ胃ㆍ肺ㆍ大腸ㆍ三焦ㆍ腎ㆍ膀胱.

Translation영역
Metal, wood, water, fire, earth. Ja, chuk, in, myo, jin, sa, o, mi, sin, yu, sul, hae. First month, second, third, fourth, fifth, sixth, seventh, eighth, ninth, tenth, eleventh, twelfth. Gallbladder, liver, pericardium, small intestine, heart, spleen, stomach, lung, large intestine, triple burner, kidney, bladder.
Clinical note임상 주석
The chart's four label rows. The twelve months and twelve branches are the chart's two outer scales, and the twelve organs are a third scale written against them — but the organ order the transcription preserves is not the order of the double-hour sequence used for the organ clock, so what the chart intended by them cannot be read off.

Donguibogam · Cheonjiungi

1.14.2
Source원문

木死ㆍ火帝王ㆍ水土胎ㆍ金沐浴. 木病ㆍ火臨官ㆍ水土胞ㆍ金生. 木衰ㆍ火冠帶ㆍ水土葬ㆍ金養. 木帝王ㆍ火沐浴ㆍ水土死ㆍ金胎. 木臨官ㆍ火生ㆍ水土病ㆍ金胞. 木冠帶ㆍ火養ㆍ水土衰ㆍ金葬. 木沐浴ㆍ火胎ㆍ水土帝王ㆍ金死. 木生ㆍ火胞ㆍ水土臨官ㆍ金病. 木養ㆍ火葬ㆍ水土冠帶ㆍ金衰. 木胎ㆍ火死ㆍ水土沐浴ㆍ金帝王. 木胞ㆍ火病ㆍ水土生ㆍ金臨官. 木葬ㆍ火衰ㆍ水土養ㆍ金冠帶.

Translation영역
[O] wood dies, fire is at its throne, water and earth are in the womb, metal bathes. [Sa] wood sickens, fire holds office, water and earth are in the placenta, metal is engendered. [Jin] wood declines, fire takes the cap and sash, water and earth are buried, metal is nourished. [Myo] wood is at its throne, fire bathes, water and earth die, metal is in the womb. [In] wood holds office, fire is engendered, water and earth sicken, metal is in the placenta. [Chuk] wood takes the cap and sash, fire is nourished, water and earth decline, metal is buried. [Ja] wood bathes, fire is in the womb, water and earth are at their throne, metal dies. [Hae] wood is engendered, fire is in the placenta, water and earth hold office, metal sickens. [Sul] wood is nourished, fire is buried, water and earth take the cap and sash, metal declines. [Yu] wood is in the womb, fire dies, water and earth bathe, metal is at its throne. [Sin] wood is in the placenta, fire sickens, water and earth are engendered, metal holds office. [Mi] wood is buried, fire declines, water and earth are nourished, metal takes the cap and sash.
Clinical note임상 주석
The twelve-stage life cycle of each phase laid across the twelve branches: engendered, bathing, capped and sashed, holding office, at the throne, declining, sick, dead, buried, in the placenta, in the womb, nourished. Fire is at its throne at o, the fifth month, and dead at yu, the eighth; water is at its throne at ja, the eleventh month. Water and earth share a single column throughout, which is the chart's one substantive claim — the other four phases each get a column of their own. The scheme is from calendrical divination rather than from medicine, and nothing in the chapter tells a physician what to do with it. What it supplies is the vocabulary the ten chronogram sections use from 1.34 onward, where a year's phase is said to be in excess or insufficient; the chart is where the stages those sections name are defined.

Donguibogam · Cheonjiungi

1.15 The Transformations of the Six Qi 六氣之化

1.15.1
Source원문

六氣化者, 謂寒ㆍ暑ㆍ燥ㆍ濕ㆍ風ㆍ火也. 然行有五而氣有六者, 以分君火ㆍ相火之化也. 木之化曰風, 主於春; 君火之化曰熱, 主春末夏初; 相火之化曰暑, 主於夏; 金之化曰燥, 主於秋; 水之化曰寒, 主於冬; 土之化曰濕, 主於長夏. 長夏謂六月也. 《入式》

Translation영역
The transformations of the six qi are cold, summerheat, dryness, damp, wind and fire. That the phases are five while the qi are six is because the transformations of sovereign fire and ministerial fire are divided. Wood's transformation is called wind and governs spring; sovereign fire's transformation is called heat and governs the end of spring and the beginning of summer; ministerial fire's transformation is called summerheat and governs summer; metal's transformation is called dryness and governs autumn; water's transformation is called cold and governs winter; earth's transformation is called damp and governs the long summer. The long summer means the sixth month.
Clinical note임상 주석
The hinge of the whole system, and it is stated here more plainly than anywhere else in the book: 行有五而氣有六 — the phases are five and the qi are six, and the extra one is got by splitting fire in two. Sovereign fire is the heat of late spring and early summer, ministerial fire the summerheat of midsummer. The split is what allows a five-phase scheme to be mapped onto a six-part year, and it is also what gives the Fire chapter its two fires. 君火 is the heart's own fire and 相火 the fire of the life gate; the Fire chapter's whole argument about which heat may be drained and which must be supplemented rests on the distinction made here for a calendrical reason.

Ipsik 入式

1.16 The Qi and the Season Do Not Agree 氣候差異

1.16.1
Source원문

夫四時寒暄之序, 加以六氣司化之令, 則歲歲各異. 凡春溫ㆍ夏暑ㆍ秋涼ㆍ冬寒, 皆天地之正氣. 其客行於主位, 則自有逆順淫勝之異, 由是氣候不一, 豈可一定而論之. 陰陽四時之氣候, 則始於仲月而盛於季月. 故經曰, 差三十度而有奇. 又言氣令盛衰之用, 其在四維. 故陽之動始於溫而盛於暑, 陰之動始於淸而盛於寒, 春夏秋冬各有差. 其分者此之謂也. 四維者, 辰ㆍ戌ㆍ丑ㆍ未四季月也. 盖春氣始於二月, 盛溫於三月; 夏氣始於五月, 盛暑於六月; 秋氣始於八月, 盛涼於九月; 冬氣始於十一月, 盛寒於十二月. 以此見之, 則氣差明矣. 然五月夏至陰氣生而反大熱, 十一月冬至陽氣生而反大寒者, 盖氣自下生則推而上之也. 故陰生則陽上而愈熱, 陽生則陰上而愈寒. 以今驗之, 夏井淸涼ㆍ冬井溫和, 則可知矣. 《入式》

Translation영역
Now the sequence of cold and mild through the four seasons, with the command of the six qi governing their transformations added to it, makes every year unlike every other. Warm in spring, summerheat in summer, cool in autumn, cold in winter — these are all the upright qi of heaven and earth. But when the guest travels through the host's position there are differences of counterflow and compliance, of excess and overcoming, and because of this the qi and the season are not of one piece: how can they be settled once and argued from? The climatic qi of yin and yang through the four seasons begins in the middle month and is at its height in the last month. Hence the classic says: it is out by thirty degrees and more. It says again that the working of the qi's flourishing and decline lies at the four corners. So the stirring of yang begins with warmth and is at its height with summerheat, the stirring of yin begins with coolness and is at its height with cold, and spring, summer, autumn and winter each have their discrepancy. This is what is meant by the discrepancy. The four corners are jin, sul, chuk and mi, the four last months. For the spring qi begins in the second month and the warmth is at its height in the third; the summer qi begins in the fifth month and the summerheat is at its height in the sixth; the autumn qi begins in the eighth month and the coolness is at its height in the ninth; the winter qi begins in the eleventh month and the cold is at its height in the twelfth. Seen in this way the discrepancy of the qi is clear. Yet at the summer solstice in the fifth month the yin qi is engendered and the heat is on the contrary greatest, and at the winter solstice in the eleventh month the yang qi is engendered and the cold is on the contrary greatest — this is because the qi is engendered from below and pushes what is there up above it. So when the yin is engendered the yang is pushed up and it grows hotter; when the yang is engendered the yin is pushed up and it grows colder. Test it against the present: the well is clear and cool in summer and warm and mild in winter, and then it may be known.
Clinical note임상 주석
The most honest section in the chapter, and the one that undercuts the rest of it. 豈可一定而論之 — how can the qi be settled once and argued from — is a direct statement that the calendar does not predict the weather, and the reason given is that the guest qi travels through the host's position differently in different years. The observation about the discrepancy is exact and still true: the hottest weeks of a Korean summer come in the sixth lunar month, not at the solstice in the fifth, and the coldest come in the twelfth, not at the solstice in the eleventh. This is seasonal lag — the ground and the sea take weeks to follow the sun — and the passage names the right size of it, about a month, and the right places for it, the four closing months of the seasons. 夏井淸涼ㆍ冬井溫和 is the evidence offered: well water is cool in summer and warm in winter. The inference drawn from it — that the qi engendered below pushes the opposite qi upward — is wrong, but the fact is right and the test is one anybody could make. A well's temperature is nearly constant through the year, so it feels cool against summer air and warm against winter air. For a physician the practical consequence is the one the section opens with: watch the weather rather than count the months, because the year's qi may arrive early or late.

Ipsik 入式

1.17 The Ten Heavenly Stems 十干

1.17.1
Source원문

十干者, 東方甲乙, 南方丙丁, 西方庚辛, 北方壬癸, 中央戊己, 五行之位也. 盖甲乙其位木, 行春之令; 丙丁其位火, 行夏之令; 戊己其位土, 行周四季; 庚辛其位金, 行秋之令; 壬癸其位水, 行冬之令. 經曰, 天有十日, 日六竟而周甲者此也, 乃天地之數也. 故甲ㆍ丙ㆍ戊ㆍ庚ㆍ壬爲陽, 乙ㆍ丁ㆍ己ㆍ辛ㆍ癸爲陰. 五行各一陰一陽, 故有十日也. 《入式》

Translation영역
The ten stems are gap and eul in the east, byeong and jeong in the south, gyeong and sin in the west, im and gye in the north, mu and gi at the centre — the positions of the five phases. For gap and eul are positioned as wood and carry out spring's command; byeong and jeong are positioned as fire and carry out summer's; mu and gi are positioned as earth and carry out theirs round all four seasons; gyeong and sin are positioned as metal and carry out autumn's; im and gye are positioned as water and carry out winter's. The classic says that heaven has ten days and that the day six times completed comes round to gap again — this is it, and it is the number of heaven and earth. Hence gap, byeong, mu, gyeong and im are yang, and eul, jeong, gi, sin and gye are yin. Each of the five phases has one yin and one yang, and so there are ten days.
Clinical note임상 주석
Each phase doubled into a yang and a yin stem, which is how five becomes ten. Earth is the exception that proves the scheme's artificiality: it has no season of its own and so is said to carry out its command 周四季, round all four — the same difficulty the long summer was invented to solve in 1.15. The stems and branches together are what the next sections build the sixty-year cycle from, and from 1.34 onward the chapter names a year by its stem: the six gap years, the six byeong years and so on.

Ipsik 入式

1.18 The Twelve Earthly Branches 十二支

1.18.1
Source원문

十二支者, 子ㆍ丑ㆍ寅ㆍ卯ㆍ辰ㆍ巳ㆍ午ㆍ未ㆍ申ㆍ酉ㆍ戌ㆍ亥也. 子者一陽肇生之始, 十一月之辰也; 丑者十二月之辰也; 寅者正月之辰也; 卯者日升之時, 二月之辰也; 辰者三月之辰也; 巳者四月之辰也; 午者一陰肇生之始, 五月之辰也; 未者六月之辰也; 申者七月之辰也; 酉者日入之時, 八月之辰也; 戌者九月之辰也; 亥者十月之辰也. 甲之干乃天之五行, 一陰一陽言之; 子之支以地方隅言之. 故子ㆍ寅ㆍ午ㆍ申爲陽, 卯ㆍ巳ㆍ酉ㆍ亥爲陰. 土居四維, 旺在四季之未, 土有四, 辰ㆍ戌爲陽, 丑ㆍ未爲陰, 故其數不同也. 合而言之, 十配十二共成六十日, 復六六而成歲. 故經曰, 天以六六之節以成二歲, 此之謂也. 《入式》

Translation영역
The twelve branches are ja, chuk, in, myo, jin, sa, o, mi, sin, yu, sul and hae. Ja is where the single yang first begins to be engendered, the double-hour of the eleventh month; chuk is the twelfth month's; in is the first month's; myo is the time the sun rises, the second month's; jin is the third month's; sa is the fourth month's; o is where the single yin first begins to be engendered, the fifth month's; mi is the sixth month's; sin is the seventh month's; yu is the time the sun goes in, the eighth month's; sul is the ninth month's; hae is the tenth month's. The stem gap is heaven's five phases, spoken of as one yin and one yang; the branch ja is spoken of by earth's quarters and corners. Hence ja, in, o and sin are yang, and myo, sa, yu and hae are yin. Earth sits at the four corners, flourishing at the end of each of the four seasons; earth has four, of which jin and sul are yang and chuk and mi yin, and so their numbers do not agree. Taken together, the ten matched with the twelve make sixty days in all, and six sixties over again make a year. Hence the classic says that heaven uses the joints of six sixes to make one year, and this is what is meant.
Clinical note임상 주석
The branches as the twelve lunar months, with ja at the eleventh month because that is where the winter solstice falls and the single yang is born. 卯者日升之時 and 酉者日入之時 — myo is sunrise and yu is sunset — fix the two equinoctial branches by the hours they also name, which is a reminder that the same twelve signs serve for the hours of the day and the months of the year. The arithmetic at the end is the ground of the whole second half of the chapter: ten stems against twelve branches give sixty combinations, and 六六之節, six sixties, make a year of 360 days. From that come the sixty-day cycle, the sixty-year cycle, and the six qi of sixty days each that 1.21 divides the year into.

Ipsik 入式

1.19 The Climatic Qi of the Four Seasons 四時氣候

1.19.1
Source원문

經曰, 五日謂之候, 三候謂之氣, 六氣謂之時, 四時謂之歲也. 常五日一候應之, 故三候成一氣, 卽十五日也. 三氣成一節. 節謂立春ㆍ春分ㆍ立夏ㆍ夏至ㆍ立秋ㆍ秋分ㆍ立冬ㆍ冬至, 此八節也. 三八二十四氣而分主四時, 一歲成矣. 春秋言分者, 陰陽寒暄之氣到此可分之時也; 冬夏言至者, 陰陽至此極至之時也. 夏至日長不過六十刻, 陽至此而極; 冬至日短不過四十刻, 陰至此而極. 故經曰, 分則氣異, 至則氣同, 此之謂也. 《入式》

Translation영역
The classic says: five days are called a node, three nodes a qi, six qi a season, and four seasons a year. Constantly five days answer to one node, and so three nodes make one qi, which is fifteen days. Three qi make one term. The terms are the Beginning of Spring, the Spring Equinox, the Beginning of Summer, the Summer Solstice, the Beginning of Autumn, the Autumn Equinox, the Beginning of Winter and the Winter Solstice — these are the eight terms. Three eights are the twenty-four qi, and divided among them they govern the four seasons and a year is complete. That spring and autumn are spoken of as dividing is because the cold and mild qi of yin and yang reach the time at which they may be divided; that winter and summer are spoken of as arriving is because yin and yang reach here their utmost arrival. At the summer solstice the day is at its longest and does not exceed sixty marks, and the yang reaches here its extreme; at the winter solstice the day is at its shortest and does not fall below forty marks, and the yin reaches here its extreme. Hence the classic says: at the dividings the qi differ and at the arrivals the qi are the same, and this is what is meant.
Clinical note임상 주석
The calendar of solar terms, which is the one part of the chapter's machinery that is purely astronomical and therefore reliable. Twenty-four fifteen-day qi to the year, eight of them named as the terms that open and halve the seasons, seventy-two five-day nodes in all. It is still the framework of the Korean farming year. The day lengths are measured in 刻, hundredths of a day: sixty at the summer solstice and forty at the winter. That is a day of 14h 24m against 9h 36m, which is close to the truth for the latitude of Seoul — about 14h 10m and 9h 35m. Whoever recorded the figures had measured them. 分則氣異, 至則氣同 — at the equinoxes the qi differ and at the solstices they are the same. Day and night are equal at an equinox but the year is moving in opposite directions through the two; at a solstice the extremes are reached and the qi is unmixed.

Ipsik 入式

1.20 On the Six Qi of Heaven and of Earth 論天地六氣

1.20.1
Source원문

經曰, 天地合氣, 六節分而萬物化生矣. 地之氣靜而常, 天之氣動而變. 其六氣之源則同, 六氣之緖則異, 何哉. 盖天之氣始於少陰而終於厥陰. 經曰, 少陰所謂標, 厥陰所謂終, 是也. 地之氣始於厥陰木而終於太陽水. 經曰, 顯明之右, 君火之位者, 其緖是也. 其不同之緖, 乃天眞ㆍ坤元二氣相因而成焉. 故天之六元氣反合地十二支, 以五行正化ㆍ對化爲其緖, 則少陰司子午, 太陰司丑未, 少陽司寅申, 陽明司卯酉, 太陽司辰戌, 厥陰司巳亥. 天氣始終之因如是而已. 地之六氣反合天之四時, 風ㆍ熱ㆍ暑ㆍ濕ㆍ燥ㆍ寒爲其緖, 則厥陰風木主春, 少陰君火主春未夏初, 少陽相火主夏, 太陰濕土主長夏, 陽明燥金主秋, 太陽寒水主冬. 地氣終始之因如是而已. 《入式》

Translation영역
The classic says: the qi of heaven and earth join, the six joints divide, and the ten thousand things are transformed into birth. Earth's qi is still and constant; heaven's qi is in motion and changes. The source of their six qi is the same but the thread of their six qi differs — why? Heaven's qi begins at lesser yin and ends at reverting yin: the classic's saying that lesser yin is the marker and reverting yin the end is this. Earth's qi begins at reverting yin wood and ends at greater yang water: the classic's saying that to the right of the manifest brightness is the position of sovereign fire is that thread. That their threads differ comes of the two qi — heaven's true qi and kun's primal qi — acting on one another to make them. So heaven's six primal qi are matched back against earth's twelve branches, and with the five phases' direct and facing transformations for its thread, lesser yin governs ja and o, greater yin chuk and mi, lesser yang in and sin, yang brightness myo and yu, greater yang jin and sul, and reverting yin sa and hae. Such is the cause of heaven's qi beginning and ending, and no more. Earth's six qi are matched back against heaven's four seasons, and with wind, heat, summerheat, damp, dryness and cold for its thread, reverting yin wind wood governs spring, lesser yin sovereign fire the end of spring and the beginning of summer, lesser yang ministerial fire summer, greater yin damp earth the long summer, yang brightness dry metal autumn, and greater yang cold water winter. Such is the cause of earth's qi ending and beginning, and no more.
Clinical note임상 주석
The two six-qi sequences that the rest of the chapter runs on, and the point of the section is that they are different orders of the same six names. Heaven's sequence is fixed to the twelve branches in pairs and is what decides a year's governing qi: a ja or o year is governed by lesser yin, a chuk or mi year by greater yin, and so on through the six. Earth's sequence is fixed to the seasons and is the same every year: reverting yin wind wood in spring through greater yang cold water in winter. The first is the guest qi of 1.23 and the second the host qi of 1.22, and every prediction in the chapter's second half is produced by setting one against the other. Holding the two orders apart is the only thing in this section a reader needs to carry forward.

Ipsik 入式

1.21 The Days on Which the Six Qi Change Over 交六氣時日

1.21.1
Source원문

內經曰, 顯明之右, 君火之位. 顯明謂之日, 卽卯位也. 君火之右, 退行一步, 相火治之; 復行一步, 土氣治之; 復行一步, 金氣治之; 復行一步, 水氣治之; 復行一步, 木氣治之者, 乃六氣之主位也. 自十二月中氣大寒日, 交木之初氣; 次至二月中氣春分日, 交君火之二氣; 次至四月中氣小滿日, 交相火之三氣; 次至六月中氣大暑日, 交土之四氣; 次至八月中氣秋分日, 交金之五氣; 次至十月中氣小雪日, 交水之六氣. 每氣氣卽步也各主六十日八十七刻半, 總之乃三百六十五日二十五刻, 共周一歲也. 此乃地之陰陽, 所謂靜而守位者也, 常爲每歲之主氣, 乃主氣之常紀也. 氣應之不同者, 又有天之陰陽, 所謂動而不息, 自司天ㆍ在泉ㆍ左右四間是也. 輪行而居其上, 名之曰客氣. 客氣乃行歲中之天命, 天命所至, 則又有寒ㆍ暑ㆍ燥ㆍ濕ㆍ風ㆍ火之化. 主氣則當祗奉客之天命. 客勝則從, 主勝則逆, 二者有勝而無復矣. 《入式》

Translation영역
The Inner Classic says: to the right of the manifest brightness is the position of sovereign fire. The manifest brightness means the sun, which is the myo position. To the right of sovereign fire, retreating one step, ministerial fire governs; going on another step, the earth qi governs; another step, the metal qi; another step, the water qi; another step, the wood qi — and these are the host positions of the six qi. From the middle qi of the twelfth month, the day of Great Cold, the wood qi comes on as the first; next at the middle qi of the second month, the day of the Spring Equinox, sovereign fire comes on as the second; next at the middle qi of the fourth month, the day of Lesser Fullness, ministerial fire comes on as the third; next at the middle qi of the sixth month, the day of Great Heat, the earth qi comes on as the fourth; next at the middle qi of the eighth month, the day of the Autumn Equinox, the metal qi comes on as the fifth; next at the middle qi of the tenth month, the day of Lesser Snow, the water qi comes on as the sixth. Each qi a qi is a step governs sixty days and eighty-seven and a half marks, and taken together these make three hundred and sixty-five days and twenty-five marks, which complete one year. This is the yin and yang of earth, what is called still and keeping its position; it is constantly the host qi of every year, and it is the constant order of the host qi. As for the qi answering differently, there is further the yin and yang of heaven, what is called in motion and never resting — the governor of heaven, the one in the spring, and the four intervals left and right. These turn in rotation and come to sit above the host, and are named the guest qi. The guest qi carries out heaven's command within the year, and where heaven's command arrives there are again the transformations of cold, summerheat, dryness, damp, wind and fire. The host qi must then reverently receive the guest's heavenly command. Where the guest prevails there is compliance; where the host prevails there is counterflow; and of the two there is overcoming but no retribution.
Clinical note임상 주석
The one section in the second half of the chapter that is straightforwardly useful, because it gives dates. The year is cut into six steps of 60 days 87½ marks, and each changeover is fixed to a named solar term: Great Cold, the Spring Equinox, Lesser Fullness, Great Heat, the Autumn Equinox, Lesser Snow. Six such steps make a full 365¼ days, so the division is a real solar year and the dates can be looked up in any calendar. 氣卽步也 — a qi is a step — is the Bogam's own gloss and worth keeping: 氣 and 步 are the same unit, one sixth of the year, and the chapter uses the two words interchangeably from here on. 客勝則從, 主勝則逆 is the rule that the whole predictive apparatus turns on: when the guest qi of the year overcomes the season's own host qi the year goes along with it, and when the host prevails against the guest the year runs counter. 有勝而無復 — there is overcoming but no retribution — means the relation does not reverse within the step, which is what makes a year's character predictable in principle. In practice 1.16 has already said it is not.

Ipsik 入式

1.22 The Host Qi 主氣

1.22.1
Source원문

地氣靜而守位, 則春溫ㆍ夏暑ㆍ秋涼ㆍ冬寒爲歲歲之常令. 厥陰木爲初氣者, 方春氣之始也. 木生火, 故少陰君火ㆍ少陽相火次之; 火生土, 故太陰土次之; 土生金, 故陽明金次之; 金生水, 故太陽水次之. 木爲初氣, 主春分前六十日有奇, 自斗建丑正至卯之中, 天度至此, 風氣乃行也. 君火爲二氣, 主春分後六十日有奇, 自斗建卯正至巳之中, 天度至此, 暄淑乃行也. 相火爲三氣, 主夏至前後各三十日有奇, 自斗建巳正至未之中, 天度至此, 炎熱乃行也. 土爲四氣, 主秋分前六十日有奇, 自斗建未正至酉之中, 天度至此, 雲雨乃行, 濕蒸乃作也. 金爲五氣, 主秋分後六十日有奇, 自斗建酉正至亥之中, 天度至此, 淸氣乃行, 萬物皆燥也. 水爲六氣, 主冬至前後各三十日有奇, 自斗建亥正至丑之中, 天度至此, 寒氣乃行也. 《入式》

Translation영역
Earth's qi is still and keeps its position, and so warm in spring, summerheat in summer, cool in autumn and cold in winter are the constant command of every year. That reverting yin wood is the first qi is because it is just the beginning of the spring qi. Wood engenders fire, and so lesser yin sovereign fire and lesser yang ministerial fire come next; fire engenders earth, and so greater yin earth comes next; earth engenders metal, and so yang brightness metal comes next; metal engenders water, and so greater yang water comes next. Wood is the first qi and governs the sixty days and a fraction before the Spring Equinox, from the Dipper's pointing at mid-chuk to the middle of myo; when heaven's degrees reach here the wind qi travels. Sovereign fire is the second qi and governs the sixty days and a fraction after the Spring Equinox, from the Dipper's pointing at mid-myo to the middle of sa; when heaven's degrees reach here mildness and gentleness travel. Ministerial fire is the third qi and governs the thirty days and a fraction on either side of the Summer Solstice, from the Dipper's pointing at mid-sa to the middle of mi; when heaven's degrees reach here blazing heat travels. Earth is the fourth qi and governs the sixty days and a fraction before the Autumn Equinox, from the Dipper's pointing at mid-mi to the middle of yu; when heaven's degrees reach here cloud and rain travel and damp steaming arises. Metal is the fifth qi and governs the sixty days and a fraction after the Autumn Equinox, from the Dipper's pointing at mid-yu to the middle of hae; when heaven's degrees reach here the clear qi travels and the ten thousand things all dry. Water is the sixth qi and governs the thirty days and a fraction on either side of the Winter Solstice, from the Dipper's pointing at mid-hae to the middle of chuk; when heaven's degrees reach here the cold qi travels.
Clinical note임상 주석
The host qi are the plain seasons, named in the five-phase order and dated by the handle of the Dipper. Wind before the spring equinox, mildness after it, blazing heat around the solstice, cloud and rain and damp steaming before the autumn equinox, dryness after it, cold around the winter solstice — this is a description of the monsoon climate of the Korean peninsula and northern China, and it is accurate. The fourth qi, 雲雨乃行, 濕蒸乃作, is the summer rains. 斗建, the Dipper's pointing, is how the season was read from the sky before clocks: the handle of the Great Bear swings round the pole once a year and points at a different branch each month. The dates here and the solar terms of 1.21 are the same scheme stated two ways. Because the host qi never varies, nothing about a particular year can be got from it alone. It is the fixed background against which the guest qi of the next section is read.

Ipsik 入式

1.23 The Guest Qi 客氣

1.23.1
Source원문

少陰ㆍ太陰ㆍ少陽ㆍ陽明ㆍ太陽ㆍ厥陰爲天之六氣. 六氣者客也. 將此客氣布於地之六氣步位之上, 則有氣化之異矣. 六氣分上下左右而行天令, 十二支分節令時日而司地化, 上下相召, 而寒ㆍ暑ㆍ燥ㆍ濕ㆍ風ㆍ火與四時之氣不同者, 盖相臨不一而使然也. 少陰司子午, 太陰司丑未, 少陽司寅申, 陽明司卯酉, 太陽司辰戌, 厥陰司巳亥. 但將年律起當年司天, 數至者爲司天; 相對一氣爲在泉; 餘氣爲左右間. 用在泉後一氣爲初之氣, 主六十日餘八十七刻半; 至司天爲三之氣, 主上半年, 自大寒日後通主上半年也; 至在泉爲六氣, 主下半年, 自大暑日後通主下半年也. 《入式》

Translation영역
Lesser yin, greater yin, lesser yang, yang brightness, greater yang and reverting yin are heaven's six qi, and these six qi are the guest. Spread this guest qi over the step positions of earth's six qi and there are differences in the transformation of the qi. The six qi divide above and below and left and right and carry out heaven's command; the twelve branches divide the terms and commands and the hours and days and govern earth's transformations; above and below summon one another, and that cold, summerheat, dryness, damp, wind and fire do not agree with the qi of the four seasons is because what overlies what is not the same from year to year. Lesser yin governs ja and o, greater yin chuk and mi, lesser yang in and sin, yang brightness myo and yu, greater yang jin and sul, reverting yin sa and hae. Simply take the year's rule and start from that year's governor of heaven: what is counted to is the governor of heaven; the one qi directly opposite is the one in the spring; and the qi remaining are the intervals left and right. Take the qi after the one in the spring for the first qi, governing sixty days and eighty-seven and a half marks; reach the governor of heaven and it is the third qi, governing the first half of the year, which it governs throughout from the day of Great Cold; reach the one in the spring and it is the sixth qi, governing the second half of the year, which it governs throughout from the day of Great Heat.
Clinical note임상 주석
The predictive engine. Each year has a 司天, governor of heaven, fixed by its branch: a ja or o year is governed by lesser yin, a chuk or mi year by greater yin, and so on through the six pairs. The qi opposite it on the circle is the 在泉, the one in the spring, and the four left over fill the intervals. The six are then laid over the six fixed host qi of 1.22, and the character of the year is read from how each pair matches or clashes. The governor of heaven rules the first half of the year from Great Cold and the one in the spring the second half from Great Heat. Since the branch repeats every twelve years and the stem every ten, the whole pattern repeats every sixty — which is the grid of 1.45. 相臨不一 — what overlies what is not the same from year to year — is the honest core of it: the seasons are fixed, the guest rotates, and the year's weather is supposed to come out of the combination. It is a real attempt at a theory of interannual variation, and the reason it fails is that the rotation it uses has no physical connection to the weather.

Ipsik 入式

1.24 The Chart of the Ten Stems Starting the Circuits 十干起運圖

1.24.1
Source원문

甲ㆍ乙ㆍ丙ㆍ丁ㆍ戊ㆍ己ㆍ庚ㆍ辛ㆍ壬ㆍ癸. 水陰ㆍ金陽ㆍ土陰ㆍ火ㆍ木陽ㆍ陰ㆍ水陽ㆍ金陰ㆍ土陽ㆍ火ㆍ木陰陽.

Translation영역
Gap, eul, byeong, jeong, mu, gi, gyeong, sin, im, gye. Water yin, metal yang, earth yin, fire, wood yang, yin, water yang, metal yin, earth yang, fire, wood yin and yang.
Clinical note임상 주석
The chart that turns a year's stem into its circuit phase, and it is the one piece of the apparatus whose content has to be recovered from elsewhere in the chapter rather than read off the figure. The assignment it encodes is the 五運 scheme — gap and gi years are earth circuits, eul and gyeong metal, byeong and sin water, jeong and im wood, mu and gye fire — and it is not the same as the stems' own phases given at 1.17, where gap and eul are wood and byeong and jeong fire. That the two differ is the point, and it is what the sections from 1.29 onward are about: a stem has a phase as a stem and a different phase as a circuit, and the ten chronogram sections at 1.34 to 1.43 are named for the circuit rather than the stem. A gap year is wood by 1.17 and earth by this chart, and 1.34's 敦阜之紀, the chronogram of the mounded mound, is earth in excess.

Donguibogam · Cheonjiungi

1.25 The Verse of the Twelve Branches Governing Heaven 十二支司天訣

1.25.1
Source원문

子ㆍ丑ㆍ寅ㆍ卯ㆍ辰ㆍ巳ㆍ午ㆍ未ㆍ申ㆍ酉ㆍ戌ㆍ亥. 太陽ㆍ厥陰ㆍ少陰ㆍ陽明ㆍ少陽ㆍ太陰.

Translation영역
Ja, chuk, in, myo, jin, sa, o, mi, sin, yu, sul, hae. Greater yang, reverting yin, lesser yin, yang brightness, lesser yang, greater yin.
Clinical note임상 주석
A mnemonic chart for what 1.23 states in prose: which of the six qi governs heaven in a year of each branch. The six qi are printed here in the order 太陽ㆍ厥陰ㆍ少陰ㆍ陽明ㆍ少陽ㆍ太陰, which is neither the order of the host qi nor the order of the branches, and is probably the order the chart read in around its circle. Together with 1.24 this pair of charts is the whole input a physician needed: the stem gives the year's circuit phase and the branch gives its governing qi, and from those two the sixty-year table of 1.44 reads out the expected illnesses.

Donguibogam · Cheonjiungi

1.26 On Marker and Root 論標本

1.26.1
Source원문

三陰三陽, 天之六氣, 標也; 水ㆍ火ㆍ木ㆍ金ㆍ土, 地之五行, 本也. 盖太陰濕土ㆍ少陽相火爲標本同. 至於少陰君火ㆍ太陽寒水, 則陰陽寒熱互相不同, 非人意之所能名耶. 古今之論, 陽則順行, 又以進爲盛, 故自先太陽而後少陽也; 陰則逆行, 又以退爲盛, 故自先少陰而後太陰也. 君火司於午, 午者一陰生之位, 火本熱而其氣當陰生之初, 故標本異而君火屬少陰也. 水居北方子, 而子者一陽生之位, 水本寒而其氣當陽生之初, 故標本異而寒水屬太陽也. 土者乃西南維未之位, 應於長夏之月, 未乃午之次, 故土曰太陰也. 相火者司於寅, 寅乃丑之次, 故相火曰少陽也. 木者位居東方震, 在人主於肝. 肝者, 陰未退, 干之而出, 雖陽藏, 居膈下處陰之位, 木必待陰而後生, 故屬厥陰也. 金者位居西方兌, 在人主肺. 肺爲華盖, 雖陰藏, 居膈上處陽之位, 金必待陽而後發, 故屬陽明也. 《入式》

Translation영역
The three yin and three yang are heaven's six qi, and they are the marker; water, fire, wood, metal and earth are earth's five phases, and they are the root. Now greater yin damp earth and lesser yang ministerial fire have marker and root in agreement. But coming to lesser yin sovereign fire and greater yang cold water, the yin and yang and the cold and heat do not agree with one another — is this not beyond what human intention can name? In the discussions of old and now, the yang travels with the current and takes advance for abundance, and so greater yang comes first and lesser yang after; the yin travels against the current and takes retreat for abundance, and so lesser yin comes first and greater yin after. Sovereign fire governs at o, and o is the position where the single yin is engendered; fire is hot at root, but its qi falls at the beginning of the yin's engendering, and so marker and root differ and sovereign fire belongs to lesser yin. Water sits at ja in the north, and ja is the position where the single yang is engendered; water is cold at root, but its qi falls at the beginning of the yang's engendering, and so marker and root differ and cold water belongs to greater yang. Earth is the position of mi at the south-western corner and answers to the month of the long summer; mi comes next after o, and so earth is called greater yin. Ministerial fire governs at in, and in comes next after chuk, and so ministerial fire is called lesser yang. Wood is positioned in the east at zhen, and in a person governs the liver. In the liver the yin has not yet withdrawn and it thrusts out through it; though a yang viscus, it lies below the diaphragm in a yin position, and wood must wait for the yin before it is engendered, and so it belongs to reverting yin. Metal is positioned in the west at dui, and in a person governs the lung. The lung is the flowery canopy; though a yin viscus, it lies above the diaphragm in a yang position, and metal must wait for the yang before it issues, and so it belongs to yang brightness.
Clinical note임상 주석
標本 — marker and root — is the problem of why the six qi's names do not match their phases. Damp earth is greater yin and ministerial fire lesser yang, and there the yin-yang name and the phase agree. But sovereign fire is hot and is called lesser yin, and cold water is cold and is called greater yang, and those are backwards. The section's answer is positional: sovereign fire governs at o, the month in which the first yin is born, and cold water at ja, the month in which the first yang is born, so each takes its name from the qi being born in its month rather than from its own quality. 非人意之所能名耶 — is this not beyond what human intention can name — is the author admitting the scheme is not self-evident, and the explanation that follows is an after-the-fact reconciliation. The last two sentences are the only clinically useful lines in the section, and they are a neat statement of a real anatomical fact: the liver is a yang organ sitting below the diaphragm in the yin half of the trunk, and the lung a yin organ sitting above it in the yang half. 肺爲華盖, the lung is the flowery canopy, is the Bogam's usual image for the lung overhanging the other viscera.

Ipsik 入式

1.27 Yin and Yang Interlace 陰陽相錯

1.27.1
Source원문

經曰, 天有陰陽, 地亦有陰陽者, 上下相臨也. 天氣動而不息, 故五歲而右遷; 地氣靜而守位, 故六朞而還會. 天氣不加於君火, 則五歲餘一氣右遷相火之上, 以君火不立歲故也. 地之氣五歲一周, 天之紀六朞一備. 五歲一周, 則五行之氣遍; 六朞一備, 則六氣之位周. 與干加支之緖小同, 取陰陽相錯ㆍ上下相乘畢其紀之之意也. 以五六相合, 故三十年一紀之, 則六十年也. 《入式》

Translation영역
The classic says: heaven has its yin and yang and earth has its yin and yang too, and this is above and below overlying one another. Heaven's qi is in motion and never rests, and so in five years it shifts to the right; earth's qi is still and keeps its position, and so in six periods it comes round and meets again. Heaven's qi is not laid upon sovereign fire, and so after five years there is one qi over and it shifts right onto ministerial fire, because sovereign fire does not establish a year. Earth's qi completes a round in five years; heaven's order is complete in six periods. The round of five years makes the qi of the five phases go everywhere; the completion of six periods makes the positions of the six qi come full circle. It is somewhat the same as the thread of a stem laid on a branch, taking the sense that yin and yang interlace and above and below mount one another until the order is complete. Five and six are matched together, and so thirty years make one order of it, which is sixty years.
Clinical note임상 주석
Why the cycle is sixty and not five or six: five phases turning against six qi come back into step only after their least common multiple. 君火不立歲 — sovereign fire does not establish a year — is the rule that keeps the two counts out of phase, and it is also the reason the ten chronogram sections from 1.34 cover only five circuit phases in ten stems rather than six qi in twelve branches. The closing comparison to 干加支, a stem laid on a branch, is the same arithmetic the sixty-day cycle rests on, and the section is pointing out that the sixty-year cycle is its exact analogue one scale up.

Ipsik 入式

1.28 The Great and Lesser of the Five Notes 五音大小

1.28.1
Source원문

五行之運, 甲己土, 乙庚金, 丙辛水, 丁壬木, 戊癸火也. 甲ㆍ丙ㆍ戊ㆍ庚ㆍ壬爲陽, 乙ㆍ丁ㆍ己ㆍ辛ㆍ癸爲陰. 遇陽年則氣旺而太過, 遇陰年則氣衰而不及. 大角謂六壬年也, 大徵謂六戊年也, 大宮謂六甲年也, 大商謂六庚年也, 大羽謂六丙年也. 五運各主六年, 乃五六三十陽年也. 少角謂六丁年也, 少徵謂六癸年也, 少宮謂六己年也, 少商謂六乙年也, 少羽謂六辛年也. 五運各主六年, 乃五六三十陰年也. 如君火ㆍ相火ㆍ寒水常爲陽年司天, 濕土ㆍ燥金ㆍ風木常爲陰年司天. 其五大五少歲所紀不同者, 盖遇不遇也. 《入式》

Translation영역
The circuits of the five phases: gap and gi are earth, eul and gyeong metal, byeong and sin water, jeong and im wood, mu and gye fire. Gap, byeong, mu, gyeong and im are yang; eul, jeong, gi, sin and gye are yin. Where a yang year is met the qi flourishes and is in excess; where a yin year is met the qi declines and is insufficient. Great gak means the six im years, great chi the six mu years, great gung the six gap years, great sang the six gyeong years, great u the six byeong years. The five circuits each govern six years, and five sixes are the thirty yang years. Lesser gak means the six jeong years, lesser chi the six gye years, lesser gung the six gi years, lesser sang the six eul years, lesser u the six sin years. The five circuits each govern six years, and five sixes are the thirty yin years. Thus sovereign fire, ministerial fire and cold water constantly govern heaven in yang years, and damp earth, dry metal and wind wood constantly govern heaven in yin years. That the five great and five lesser years are ordered differently is a matter of what is met and what is not.
Clinical note임상 주석
The stem-to-circuit assignment stated in words — gap and gi earth, eul and gyeong metal, byeong and sin water, jeong and im wood, mu and gye fire — which is what the chart at 1.24 encoded and could not be read off it. Thirty yang years in excess and thirty yin years insufficient make the sixty. The five notes are the pentatonic scale: 角 gak, 徵 chi, 宮 gung, 商 sang, 羽 u, standing for wood, fire, earth, metal and water. Naming the circuits after notes rather than phases is a convention of the circuit literature and nothing musical follows from it; what matters is the prefix. 大 great is excess and 少 lesser is insufficiency, and the ten chronogram sections from 1.34 are the ten combinations.

Ipsik 入式

1.29 The Five Circuits and Their Chronograms 五運紀運

1.29.1
Source원문

十干之中, 五陰五陽也, 立爲五運太過不及, 互相乘之. 所謂甲己合ㆍ乙庚合ㆍ丙辛合ㆍ丁壬合ㆍ戊癸合, 是也. 陽年曰太過, 陰年曰不及. 平氣之歲不可預紀之, 須以當年之辰ㆍ日ㆍ時干依法推之. 詳見本文 木運: 大角歲曰發生太過, 少角歲曰委和不及, 正角歲曰敷和平氣. 火運: 大徵歲曰赫曦太過, 少徵歲曰伏明不及, 正徵歲曰升明平氣. 土運: 大宮歲曰敦阜太過, 少宮歲曰卑監不及, 正宮歲曰備化平氣. 金運: 大商歲曰堅成太過, 少商歲曰從革不及, 正商歲曰審平平氣. 水運: 大羽歲曰流衍太過, 少羽歲曰涸流不及, 正羽歲曰順靜平氣. 各以紀之也. 氣之平則同正化, 無過與不及也. 《入式》

Translation영역
Among the ten stems there are five yin and five yang, and they are set up as the five circuits in excess and insufficient, mounting one another in turn. These are the pairings of gap with gi, eul with gyeong, byeong with sin, jeong with im, and mu with gye. A yang year is called excess and a yin year insufficient. A year of level qi cannot be ordered in advance; it must be worked out by the rule from the branch, day and hour stems of that year. given in detail in the main text Wood circuit: a great gak year is called Putting Forth excess, a lesser gak year Committed Harmony insufficient, an upright gak year Spreading Harmony level qi. Fire circuit: a great chi year is called Blazing Radiance excess, a lesser chi year Hidden Brightness insufficient, an upright chi year Rising Brightness level qi. Earth circuit: a great gung year is called the Mounded Mound excess, a lesser gung year Lowly Overseeing insufficient, an upright gung year Completed Transformation level qi. Metal circuit: a great sang year is called Firm Completion excess, a lesser sang year Following Change insufficient, an upright sang year Examined Levelness level qi. Water circuit: a great u year is called Flowing Overflow excess, a lesser u year Dried-up Flow insufficient, an upright u year Compliant Stillness level qi. Each is ordered by these. Where the qi is level it is the same as direct transformation, with neither excess nor insufficiency.
Clinical note임상 주석
The fifteen chronogram names: three for each circuit phase, for excess, insufficiency and level. The excess and insufficient names are what the ten sections from 1.34 to 1.43 are titled by — 敦阜 for the gap years, 流衍 for the byeong years, 赫曦 for the mu years and so on — so this is the key to those titles. 平氣之歲不可預紀之 — a year of level qi cannot be ordered in advance. This is the single most interesting admission in the chapter. A level year, where the circuit is neither in excess nor insufficient, cannot be predicted from the year's stem at all: it has to be worked out afterward from the branch, day and hour. Since a level year is by definition the one in which nothing unusual is expected, the system can only predict the years in which something goes wrong, and cannot say in advance which years those will be. The five level-qi names — 敷和, 升明, 備化, 審平, 順靜 — never appear again in the chapter, which follows from the same admission.

Ipsik 入式

1.30 The Five Circuits Within the Year 歲中五運

1.30.1
Source원문

地之六位則分主於四時, 天之五運亦相生而終歲度. 每運各主七十三日零五刻, 總五運之數則三百六十五日二十五刻, 共成一歲. 大運爲主, 將歲之主運, 上下因之而名大小五音也. 若當年是木, 合自大角而下生之, 故曰初. 正大角木生少徵火, 少徵火生大宮土, 大宮土生少商金, 少商金生大羽水, 則爲終. 若當年少宮爲大運, 則上下因之: 少宮土上乃見火, 故曰大徵; 大徵火上乃見木, 故曰少角, 則主運自少角起, 故初, 而至少羽水爲終矣. 木爲初之運, 大寒日交; 火爲二之運, 春分後十三日交; 土爲三之運, 小滿後二十五日交; 金爲四之運, 大暑後三十七日交; 水爲五之運, 秋分後四十九日交. 此乃一歲之主運, 有大少之異也. 《入式》

Translation영역
Earth's six positions are divided and govern among the four seasons, and heaven's five circuits likewise engender one another and complete the year's measure. Each circuit governs seventy-three days and five marks, and the five circuits summed make three hundred and sixty-five days and twenty-five marks, which together make one year. The great circuit is the governing one, and taking the year's governing circuit, what lies above and below it is named from it as a great or lesser note. If the year in question is wood, it accords from great gak and engenders downward, and so this is called the first. Upright great gak wood engenders lesser chi fire, lesser chi fire engenders great gung earth, great gung earth engenders lesser sang metal, lesser sang metal engenders great u water, and that is the last. If in the year in question lesser gung is the great circuit, then what lies above and below is taken from it: above lesser gung earth fire is seen, and so it is called great chi; above great chi fire wood is seen, and so it is called lesser gak, and then the governing circuits run from lesser gak, which is therefore the first, and reach lesser u water as the last. Wood is the first circuit and comes on on the day of Great Cold; fire is the second circuit and comes on thirteen days after the Spring Equinox; earth is the third circuit and comes on twenty-five days after Lesser Fullness; metal is the fourth circuit and comes on thirty-seven days after Great Heat; water is the fifth circuit and comes on forty-nine days after the Autumn Equinox.
Clinical note임상 주석
A second division of the year running alongside the first: five circuits of 73 days 5 marks each against the six qi of 60 days 87½ marks each. Both come to 365¼ days, and the changeover dates of the five are offset from the solar terms by 0, 13, 25, 37 and 49 days — twelve days more each time, because 73 is twelve more than 60⅞ rounded. Each year's five circuits alternate great and lesser from the year's own governing circuit, working outward in both directions along the engendering sequence. The arithmetic is consistent and the result is that every year has two overlapping schemes of internal division, six-part and five-part, on top of the guest and host qi of 1.22 and 1.23. Four layers is what makes the sixty-year table of 1.44 possible and also what makes it unfalsifiable: with that many overlapping periods, some layer can be found to match whatever the weather did.

Ipsik 入式

1.31 On the Southern and Northern Administrations 論南北政

1.31.1
Source원문

六氣以君火爲尊, 五運以濕土爲尊, 故甲己土運爲南政. 盖土以成數貫金木水火, 位居中央, 君尊南面而行令, 餘四運以臣事之, 面北而受令, 所以有別也. 而人脉亦應之. 甲己之歲土運面南, 論脉則寸在南而尺在北: 少陰司天, 兩寸不應; 少陰在泉, 兩尺不應. 乙丙丁戊庚辛壬癸之歲四運面北, 論脉則寸在北而尺在南: 少陰司天, 兩尺不應; 少陰在泉, 兩寸不應. 乃以南爲上, 北爲下. 正如男子面南受氣, 尺脉常弱; 女子面北, 尺脉常盛之理同. 以其陰氣沈下, 故不應耳. 六氣之位則少陰在中而厥陰居右, 太陰居左, 此不可易也. 其少陰則主兩寸尺, 厥陰司天在泉當在右, 故右不應; 太陰司天在泉當在左, 故左不應. 依南政而論尺寸也. 若覆其手診之, 則陰沈於下, 反沈爲浮, 細爲大, 以此別之. 《入式》

Translation영역
Among the six qi sovereign fire is held highest, and among the five circuits damp earth is held highest; hence the gap and gi earth circuit is the southern administration. For earth with its completing number threads through metal, wood, water and fire and sits at the centre; the sovereign, being honoured, faces south and issues the command, while the remaining four circuits serve it as ministers, facing north and receiving the command — this is why there is a distinction. And a person's pulse answers to it too. In gap and gi years the earth circuit faces south, and in discussing the pulse the inch is in the south and the cubit in the north: where lesser yin governs heaven, neither inch answers; where lesser yin is in the spring, neither cubit answers. In eul, byeong, jeong, mu, gyeong, sin, im and gye years the four circuits face north, and in discussing the pulse the inch is in the north and the cubit in the south: where lesser yin governs heaven, neither cubit answers; where lesser yin is in the spring, neither inch answers. So the south is taken as above and the north as below. It is exactly the same principle as a man facing south to receive the qi, whose cubit pulse is constantly weak, and a woman facing north, whose cubit pulse is constantly full: because the yin qi sinks downward, it does not answer. In the positions of the six qi lesser yin is at the centre with reverting yin on the right and greater yin on the left, and this cannot be altered. Lesser yin governs both inch and cubit; reverting yin, whether governing heaven or in the spring, belongs on the right, and so the right does not answer; greater yin, whether governing heaven or in the spring, belongs on the left, and so the left does not answer. The cubit and inch are discussed according to the southern administration. If the hand is turned over to take the pulse, the yin sinks below, and what was sunken becomes floating and what was fine becomes large, and by this they are told apart.

Ipsik 入式

1.31.2
Source원문

南政甲己所臨之歲, 司天在泉, 但見君火在上者上不應, 在下者下不應. 北政但見君火在上則下不應, 在下則上不應, 在左則右不應, 在右則左不應. 當沈而浮, 當浮而沈也.

Translation영역
In the years the southern administration of gap and gi overlies, for the governor of heaven and the one in the spring, wherever sovereign fire is seen above, the above does not answer; where it is below, the below does not answer. In the northern administration, wherever sovereign fire is seen above the below does not answer, where below the above does not answer, where on the left the right does not answer, where on the right the left does not answer. What should be sunken is floating, and what should be floating is sunken.

Dongwon 東垣

1.31.3
Source원문

南政以前爲左, 以後爲右, 君也; 北政以前爲右, 以後爲左, 臣也. 《東垣》

Translation영역
In the southern administration what is in front is the left and what is behind the right — that is the sovereign; in the northern administration what is in front is the right and what is behind the left — that is the minister.
Clinical note임상 주석
The one section in the chapter that tells a physician what to expect at the wrist, and it is a prediction that can be checked: in certain years certain positions of the pulse are said not to answer — to be absent or reversed, 當沈而浮, 當浮而沈. The years are fixed by the stem and the positions by where lesser yin falls, so the claim is testable and it does not hold. A pulse position does not go absent because of the year. What the section is built on is the court metaphor: the sovereign faces south and the ministers north, so left and right exchange places between the two administrations. That is why the earth circuit of gap and gi years is called the southern administration and the other four the northern. 若覆其手診之 — if the hand is turned over to take the pulse — is a real technique and the observation attached to it is sound: with the hand supinated a sunken pulse feels floating and a fine one large, because the artery sits differently against the bone. It is good advice attached to a bad prediction.

Dongwon 東垣

1.32 The Six Qi Bear Up and Restrain 六氣承制

1.32.1
Source원문

內經曰, 相火之下, 水氣承之; 水位之下, 土氣承之; 土位之下, 風氣承之; 風位之下, 金氣承之; 金位之下, 火氣承之; 君火之下, 陰精承之. 帝曰, 何也. 岐伯曰, 亢則害, 承乃制. 制生則化, 外列盛衰; 害則敗亂, 生化大病.

Translation영역
The Inner Classic says: below ministerial fire the water qi bears it up; below the water position the earth qi bears it up; below the earth position the wind qi bears it up; below the wind position the metal qi bears it up; below the metal position the fire qi bears it up; below sovereign fire the yin essence bears it up. The Emperor said: why? Qibo said: where there is hyperactivity there is harm, and what bears up then restrains. Where there is restraint, engendering and transformation go on and flourishing and decline are set out externally; where there is harm, there is ruin and disorder, and engendering and transformation fall into great disease.

Naegyeong 內經

1.32.2
Source원문

王安道曰, 自顯明之右止君火治之十五句, 言六節所治之位也. 自相火之下止陰精承之十二句, 言地理之應乎歲氣也. 亢則害ㆍ承乃制二句, 言抑其過也. 制生則化止生化大病四句, 言有制之常與無制之變也. 承猶隨也, 以下奉上, 故曰承, 而有防之之義存焉. 亢者過極也, 害者害物也, 制者剋勝之也. 然所承也, 其不亢則隨之而已; 旣亢則剋勝以平之, 承斯見之. 求之於人, 則五藏更相平也. 一藏不平, 所不勝平之. 五藏更相平, 非不亢而防之乎. 一藏不平, 所不勝平之, 非旣亢而剋勝之乎. 姑以心火而言, 其不亢則腎水隨之而已; 一或有亢, 卽起而剋勝之矣. 餘藏皆然. 制生則化, 當作制則生化, 盖傳寫之誤也. 《此事》

Translation영역
Wang Andao said: the fifteen clauses from to the right of the manifest brightness down to sovereign fire governs it speak of the positions the six joints govern. The twelve clauses from below ministerial fire down to the yin essence bears it up speak of the land's answering to the year's qi. The two clauses where there is hyperactivity there is harm and what bears up then restrains speak of curbing the excess. The four clauses from where there is restraint, engendering and transformation go on down to engendering and transformation fall into great disease speak of the constancy that comes with restraint and the aberration that comes without it. To bear up is like to follow: the lower serves the upper, and so it is called bearing up, and the sense of guarding against is contained in it. Hyperactivity is exceeding the extreme; harm is harming things; restraining is overcoming by restraint. Now what bears up, while there is no hyperactivity, merely follows; once there is hyperactivity it overcomes by restraint and levels it, and the bearing up is then seen. Seek it in a person, and the five viscera level one another in turn. When one viscus is not level, what it does not overcome levels it. That the five viscera level one another in turn — is this not guarding against hyperactivity before it comes? That when one viscus is not level, what it does not overcome levels it — is this not overcoming by restraint once hyperactivity has come? Take heart fire for an instance: while it is not hyperactive the kidney water merely follows it; let there be hyperactivity and the water rises at once and overcomes it by restraint. So it is with the remaining viscera. 制生則化 should read 制則生化; it is an error of transmission.
Clinical note임상 주석
亢則害, 承乃制 — where there is hyperactivity there is harm, and what bears up then restrains. Four characters that carry more clinical weight than the rest of the chapter together, and Wang Andao's commentary is what makes them usable: the restraining phase does nothing while its neighbour behaves, and acts only once the neighbour exceeds. It is a description of a self-regulating system, with the restraint latent until it is needed. Applied to the viscera the rule is the chapter's one real contribution to practice. Heart fire that is merely active is followed by kidney water without event; heart fire that becomes hyperactive is met by it. A physician reading this would not treat a strong heart fire as such, but would ask whether the kidney water that should be checking it has failed — which is the argument the Fire chapter makes throughout, and the ground of every 水 supplementing treatment for a 火 excess. Wang's closing emendation is a textual one and he is right about it: 制則生化, where there is restraint there is engendering and transformation, parses and 制生則化 does not. The Bogam prints the error and the correction together, which is characteristic of it.

Chasa 此事

1.33 Excess and Insufficiency in the Years of the Five Circuits 五運之歲太過不及

1.33.1
Source원문

甲ㆍ丙ㆍ戊ㆍ庚ㆍ壬爲陽年太過, 乙ㆍ丁ㆍ己ㆍ辛ㆍ癸爲陰年不及. 《運氣》

Translation영역
Gap, byeong, mu, gyeong and im are yang years and in excess; eul, jeong, gi, sin and gye are yin years and insufficient.
Clinical note임상 주석
One line, and it is the index to the ten sections that follow. The five yang stems give the five circuits in excess — 1.34 to 1.38 — and the five yin stems the five insufficient — 1.39 to 1.43. Each of the ten sections names the illnesses expected and gives one formula for them.

Ungi 運氣

1.34 The Six Gap Years, the Chronogram of the Mounded Mound 六甲年敦阜之紀

1.34.1
Source원문

歲土太過, 雨濕流行, 腎水受邪. 民病腹痛ㆍ淸厥ㆍ意不樂ㆍ肌肉痿ㆍ足痿ㆍ脚下痛ㆍ中滿ㆍ食減ㆍ四肢不擧. 宜附子山茱萸湯. 《三因》

Translation영역
The year's earth is in excess, rain and damp travel abroad, and the kidney water takes the evil. The people fall ill with abdominal pain, cold reversal of the limbs, low spirits, wasting of the flesh, wilting of the feet, pain beneath the legs, fullness in the centre, reduced appetite, and inability to raise the four limbs. Aconite and Cornus Decoction is appropriate.
Clinical note임상 주석
The first of the ten chronograms and the pattern for all of them: the year's circuit phase is in excess, that phase's qi floods the year, and the phase it restrains takes the damage. Earth in excess means rain and damp, and earth restrains water, so the kidney suffers. Every illness named follows from damp and from a cold damaged kidney, and the list is internally consistent even though the premise about the year is not.

Samin 三因

1.35 The Six Byeong Years, the Chronogram of the Spreading Overflow 六丙年漫衍之紀

1.35.1
Source원문

歲水太過, 寒氣流行, 心火受邪. 民病身熱ㆍ心躁ㆍ陰厥ㆍ上下中寒ㆍ譫妄ㆍ心痛ㆍ喘咳ㆍ寢汗. 宜黃連茯苓湯. 《三因》

Translation영역
The year's water is in excess, the cold qi travels abroad, and the heart fire takes the evil. The people fall ill with generalized heat, agitation of the heart, yin reversal, cold in the centre above and below, delirious raving, heart pain, panting and cough, and sweating in sleep. Coptis and Poria Decoction is appropriate.
Clinical note임상 주석
Water in excess brings cold and damages the heart, which water restrains. The presenting picture is the contradictory one the Fire chapter also describes — 身熱 with 中寒, heat in the body and cold in the centre — and it is what a failing circulation looks like: the surface hot and the core cold, with delirium and night sweats.

Samin 三因

1.36 The Six Mu Years, the Chronogram of Blazing Radiance 六戊年赫曦之紀

1.36.1
Source원문

歲火太過, 火暑流行, 肺金受邪. 民病瘧ㆍ少氣ㆍ咳喘ㆍ血溢ㆍ血泄ㆍ身熱ㆍ骨痛ㆍ爲浸淫. 宜麥門冬湯. 《三因》

Translation영역
The year's fire is in excess, fire and summerheat travel abroad, and the lung metal takes the evil. The people fall ill with malarial disease, shortness of qi, cough and panting, blood overflowing upward, blood discharged below, generalized heat, bone pain, and spreading skin lesions. Ophiopogon Decoction is appropriate.
Clinical note임상 주석
Fire in excess damages the lung, which fire restrains, and the list is a lung picture: cough, panting, shortness of breath, blood from above and below. 浸淫 is weeping skin disease, which the chapter assigns to fire because the lung governs the skin.

Samin 三因

1.37 The Six Gyeong Years, the Chronogram of Firm Completion 六庚年堅成之紀

1.37.1
Source원문

歲金太過, 燥氣流行, 肝木受邪. 民病脇與小腹痛ㆍ耳聾ㆍ目赤ㆍ胸脇痛引小腹ㆍ尻ㆍ陰ㆍ股ㆍ膝ㆍ髀ㆍ腨ㆍ胻ㆍ足皆痛. 宜牛膝木瓜湯. 《三因》

Translation영역
The year's metal is in excess, the dry qi travels abroad, and the liver wood takes the evil. The people fall ill with pain in the flanks and lower abdomen, deafness, red eyes, pain in the chest and flanks drawing into the lower abdomen, and pain in the buttocks, genitals, thighs, knees, hips, calves, shins and feet. Achyranthes and Quince Decoction is appropriate.
Clinical note임상 주석
Metal in excess brings dryness and damages the liver. The symptom list is the longest of the ten and runs the whole length of the liver channel — flank, lower abdomen, genitals, thigh, knee, calf, foot — with deafness and red eyes at the top. Whatever the premise, the list is a competent account of liver channel pain.

Samin 三因

1.38 The Six Im Years, the Chronogram of Putting Forth 六壬年發生之紀

1.38.1
Source원문

歲木太過, 風氣流行, 脾土受邪. 民病飱泄ㆍ食減ㆍ體重ㆍ煩寃ㆍ腸鳴ㆍ脇痛ㆍ支滿. 宜苓朮湯. 《三因》

Translation영역
The year's wood is in excess, the wind qi travels abroad, and the spleen earth takes the evil. The people fall ill with diarrhoea of undigested food, reduced appetite, heaviness of the body, vexation and oppression, rumbling in the intestines, flank pain, and propping fullness. Poria and Atractylodes Decoction is appropriate.
Clinical note임상 주석
Wood in excess damages the spleen, and this is the one of the ten whose mechanism the rest of the book uses constantly: a liver overwhelming a spleen, with undigested food passing through and rumbling in the gut. 飱泄 — diarrhoea in which the food comes out as it went in — is the sign the Stool chapter gives its own section to.

Samin 三因

1.39 The Six Eul Years, the Chronogram of Following Change 六乙年從革之紀

1.39.1
Source원문

歲金不及, 炎火盛行. 民病肩背瞀重ㆍ鼽嚏ㆍ咳喘ㆍ血便注下. 宜紫菀湯. 《三因》

Translation영역
The year's metal is insufficient and blazing fire travels in abundance. The people fall ill with a clouded heaviness of the shoulders and back, a stuffed nose with sneezing, cough and panting, and blood in the stool pouring down. Aster Decoction is appropriate.
Clinical note임상 주석
The first of the five insufficient chronograms, and the pattern reverses: where a phase is insufficient it is not the restrained phase that suffers but the insufficient phase itself, overrun by the one that restrains it. Metal insufficient means fire unchecked, and the illnesses are the lung's own — nose, sneezing, cough, panting.

Samin 三因

1.40 The Six Jeong Years, the Chronogram of Committed Harmony 六丁年委和之紀

1.40.1
Source원문

歲木不及, 燥乃盛行. 民病中淸ㆍ胠脇小腹痛ㆍ腸鳴ㆍ溏泄. 宜蓯蓉牛膝湯. 《三因》

Translation영역
The year's wood is insufficient and dryness travels in abundance. The people fall ill with cold in the centre, pain in the flanks, sides and lower abdomen, rumbling in the intestines, and sloppy diarrhoea. Cistanche and Achyranthes Decoction is appropriate.
Clinical note임상 주석
Wood insufficient means metal and dryness unchecked, and the liver suffers. The treatment is the only one of the ten that is purely supplementing — cistanche, achyranthes, quince, peony, prepared rehmannia and angelica, with nothing to drain — which follows from the premise: an insufficient phase is to be filled, not cleared.

Samin 三因

1.41 The Six Gi Years, the Chronogram of Lowly Overseeing 六己年卑監之紀

1.41.1
Source원문

歲土不及, 風氣盛行. 民病飱泄ㆍ霍亂ㆍ體重ㆍ腹痛ㆍ筋骨繇倂ㆍ肌肉瞤痠ㆍ善怒. 宜白朮厚朴湯. 《三因》

Translation영역
The year's earth is insufficient and the wind qi travels in abundance. The people fall ill with diarrhoea of undigested food, sudden turmoil, heaviness of the body, abdominal pain, shaking and drawing together of the sinews and bones, twitching and aching of the flesh, and a readiness to anger. Atractylodes and Magnolia Bark Decoction is appropriate.
Clinical note임상 주석
Earth insufficient means wood and wind unchecked — the same liver-overwhelming-spleen relation as 1.38 arrived at from the other side, and the symptom lists overlap. 善怒, a readiness to anger, is added here because the liver is the one in excess, and it is the sign that tells the two years apart at the bedside.

Samin 三因

1.42 The Six Sin Years, the Chronogram of the Dried-Up Flow 六辛年涸流之紀

1.42.1
Source원문

歲水不及, 濕乃盛行. 民病腫滿ㆍ身重ㆍ濡泄ㆍ足痿ㆍ淸厥ㆍ脚下痛. 宜五味子湯. 《三因》

Translation영역
The year's water is insufficient and damp travels in abundance. The people fall ill with swelling and fullness, heaviness of the body, watery diarrhoea, wilting of the feet, cold reversal of the limbs, and pain beneath the legs. Schisandra Decoction is appropriate.
Clinical note임상 주석
Water insufficient means earth and damp unchecked, and the kidney suffers. The symptom list is almost word for word that of 1.34, where earth was in excess and the kidney suffered — swelling, heaviness, wilting feet, cold limbs, pain below the legs — which is the system working as designed: the same relation between earth and water gives the same illnesses whichever side is out of measure. The formulas differ sharply, the gap year's being warming and aromatic and the sin year's frankly supplementing.

Samin 三因

1.43 The Six Gye Years, the Chronogram of Hidden Brightness 六癸年伏明之紀

1.43.1
Source원문

歲火不及, 寒乃盛行. 民病胸痛ㆍ脇滿ㆍ膺背肩胛兩臂內痛ㆍ鬱冒ㆍ心痛ㆍ暴瘖. 宜黃芪茯神湯. 《三因》

Translation영역
The year's fire is insufficient and cold travels in abundance. The people fall ill with chest pain, fullness in the flanks, pain in the breast, back, shoulders, shoulder blades and the inner side of both arms, clouding with oppression, heart pain, and sudden loss of voice. Astragalus and Poria-with-Wood Decoction is appropriate.
Clinical note임상 주석
The last of the ten, and the only one of the ten lists that reads as a single recognizable illness rather than a phase's worth of signs: chest pain with pain in the back, shoulders and the inner arms, clouding, and a voice suddenly gone. Pain across the chest radiating to the inner arm is angina, and the chapter has it in the right place — fire insufficient and cold unchecked, which is to say a heart that cannot keep itself warm. The formula is a heart-supplementing one with nothing cold in it.

Samin 三因

1.44 The Host and Guest Qi of the Sixty Years, and the Illnesses of the People 六十歲運氣主客及民病

1.44.1
Source원문

六十歲運氣主客及民病.

Translation영역
The host and guest qi of the sixty years, and the illnesses of the people.
Clinical note임상 주석
A division heading. Twelve branches paired six ways, each pair with the six steps of its year and one formula for the year as a whole: that is the whole of the sixty-year scheme in six sections, since the ten stems do not enter it. Each year's governing qi and the qi in the spring are given at the head, then the guest qi laid on each host step in turn, then the illnesses expected at that step. The dates attached to the six steps are the same in every one of the six sections and the same as 1.22's, which is worth noticing: the steps are the seasons, and only the guest qi riding on them changes from year to year. What is being predicted is therefore not when an illness comes but which illness comes in a given season of a given year.

Donguibogam · Cheonjiungi

1.44.1 The Ja and O Years 子午之歲

1.44.1.1
Source원문

少陰司天, 陽明在泉. ○氣化運行先天. ○宜正陽湯. 《三因》

Translation영역
Lesser yin governs heaven and yang brightness is in the spring. ○ The transformation of the qi travels in advance of heaven. ○ Upright Yang Decoction is appropriate.
Clinical note임상 주석
氣化運行先天 — the transformation of the qi runs ahead of heaven — marks a year in which the season's qi arrives early. The three pairs governed by yang qi, ja and o, in and sin, jin and sul, all run early; the three governed by yin qi run late. It is the same distinction 1.28 makes between yang and yin years.

Samin 三因

1.44.1.2
Source원문

初之氣 太陽加臨厥陰, 主春分前六十日有奇. 民病關節禁固ㆍ腰脽痛ㆍ中外瘡瘍.

Translation영역
The first qi: greater yang comes to overlie reverting yin, governing the sixty days and a fraction before the Spring Equinox. The people fall ill with joints bound and stiff, pain in the lower back and buttocks, and sores inside and out.

Samin 三因

1.44.1.3
Source원문

二之氣 厥陰加臨少陰, 主春分後六十日有奇. 民病淋ㆍ目赤ㆍ氣鬱而熱.

Translation영역
The second qi: reverting yin comes to overlie lesser yin, governing the sixty days and a fraction after the Spring Equinox. The people fall ill with strangury, red eyes, and the qi depressed and hot.

Samin 三因

1.44.1.4
Source원문

三之氣 少陰加臨少陽, 主夏至前後各三十日有奇. 民病熱厥ㆍ心痛ㆍ寒熱更作ㆍ咳喘ㆍ目赤.

Translation영역
The third qi: lesser yin comes to overlie lesser yang, governing the thirty days and a fraction on either side of the Summer Solstice. The people fall ill with heat reversal, heart pain, cold and heat alternating, cough and panting, and red eyes.

Samin 三因

1.44.1.5
Source원문

四之氣 太陰加臨太陰, 主秋分前六十日有奇. 民病黃疸ㆍ鼽衄ㆍ嗌乾ㆍ吐飮.

Translation영역
The fourth qi: greater yin comes to overlie greater yin, governing the sixty days and a fraction before the Autumn Equinox. The people fall ill with jaundice, a stuffed nose with nosebleed, dryness of the throat, and vomiting of fluid.

Samin 三因

1.44.1.6
Source원문

五之氣 少陽加臨陽明, 主秋分後六十日有奇. 民乃康.

Translation영역
The fifth qi: lesser yang comes to overlie yang brightness, governing the sixty days and a fraction after the Autumn Equinox. The people are then well.

Samin 三因

1.44.1.7
Source원문

終之氣 陽明加臨太陽, 主冬至前後各三十日有奇. 民病上腫ㆍ咳喘, 甚則血溢.

Translation영역
The last qi: yang brightness comes to overlie greater yang, governing the thirty days and a fraction on either side of the Winter Solstice. The people fall ill with swelling in the upper body and cough and panting, and in a severe case blood overflows.
Clinical note임상 주석
The six steps of a ja or o year, and the shape of them is worth reading as a whole: joints and sores in late winter, strangury and red eyes in spring, heart pain and alternating fever at the solstice, jaundice and nosebleed in late summer, health in autumn, and swelling with cough at the winter solstice. 民乃康 — the people are then well — is the one step in all thirty-six that predicts no illness at all, and it falls where the year's guest and host agree. It is also the only thing in the sixty-year scheme that could be checked without ambiguity, since a season with no characteristic illness is a strong claim.

Samin 三因

1.44.2 The Chuk and Mi Years 丑未之歲

1.44.2.1
Source원문

太陰司天, 太陽在泉. ○氣化運行後天. ○宜備化湯. 《三因》

Translation영역
Greater yin governs heaven and greater yang is in the spring. ○ The transformation of the qi travels behind heaven. ○ Completed Transformation Decoction is appropriate.

Samin 三因

1.44.2.2
Source원문

初之氣 厥陰加臨厥陰, 主春分前六十日有奇. 民病血溢ㆍ筋絡拘強ㆍ關節不利ㆍ身重ㆍ筋痿.

Translation영역
The first qi: reverting yin comes to overlie reverting yin, governing the sixty days and a fraction before the Spring Equinox. The people fall ill with blood overflowing, the sinews and channels drawn tight and stiff, joints that do not move freely, heaviness of the body, and wilting of the sinews.

Samin 三因

1.44.2.3
Source원문

二之氣 少陰加臨少陰, 主春分後六十日有奇. 民病瘟癘盛行, 遠近咸若.

Translation영역
The second qi: lesser yin comes to overlie lesser yin, governing the sixty days and a fraction after the Spring Equinox. Warm pestilence rages among the people, and near and far fare alike.

Samin 三因

1.44.2.4
Source원문

三之氣 太陰加臨少陽, 主夏至前後各三十日有奇. 民病身重ㆍ胕腫ㆍ胸腹滿.

Translation영역
The third qi: greater yin comes to overlie lesser yang, governing the thirty days and a fraction on either side of the Summer Solstice. The people fall ill with heaviness of the body, swollen feet, and fullness of the chest and abdomen.

Samin 三因

1.44.2.5
Source원문

四之氣 少陽加臨太陰, 主秋分前六十日有奇. 民病腠理熱ㆍ血暴溢ㆍ心腹䐜脹ㆍ浮腫.

Translation영역
The fourth qi: lesser yang comes to overlie greater yin, governing the sixty days and a fraction before the Autumn Equinox. The people fall ill with heat in the interstices, blood overflowing all at once, the heart and abdomen distended and bloated, and puffy swelling.

Samin 三因

1.44.2.6
Source원문

五之氣 陽明加臨陽明, 主秋分後六十日有奇. 民病皮膚寒氣及體.

Translation영역
The fifth qi: yang brightness comes to overlie yang brightness, governing the sixty days and a fraction after the Autumn Equinox. The people fall ill as cold in the skin, the qi of it reaching the whole body.

Samin 三因

1.44.2.7
Source원문

終之氣 太陽加臨太陽, 主冬至前後各三十日有奇. 民病關節禁固ㆍ腰顀痛.

Translation영역
The last qi: greater yang comes to overlie greater yang, governing the thirty days and a fraction on either side of the Winter Solstice. The people fall ill with joints bound and stiff and pain in the lower back and spine.
Clinical note임상 주석
Three of the six steps in this pair have greater yin or greater yang guest laid on a host of the same name — 初 reverting yin on reverting yin, 二 lesser yin on lesser yin, 五 yang brightness on yang brightness, 終 greater yang on greater yang. Four of the six steps agree, which is the most of any pair, and the illnesses listed are accordingly the plain excesses of each season rather than the clashes of a mismatched year.

Samin 三因

1.44.3 The In and Sin Years 寅申之歲

1.44.3.1
Source원문

少陽司天, 厥陰在泉. ○氣化運行先天. ○宜升明湯. 《三因》

Translation영역
Lesser yang governs heaven and reverting yin is in the spring. ○ The transformation of the qi travels in advance of heaven. ○ Rising Brightness Decoction is appropriate.

Samin 三因

1.44.3.2
Source원문

初之氣 少陰加臨厥陰, 主春分前六十日有奇. 民病溫氣怫於上ㆍ血溢ㆍ目赤ㆍ頭痛ㆍ血崩ㆍ膚瘡.

Translation영역
The first qi: lesser yin comes to overlie reverting yin, governing the sixty days and a fraction before the Spring Equinox. The people fall ill with warm qi pent up above, blood overflowing, red eyes, headache, flooding of blood, and sores on the skin.

Samin 三因

1.44.3.3
Source원문

二之氣 太陰加臨少陰, 主春分後六十日有奇. 民病熱鬱ㆍ咳逆ㆍ嘔吐ㆍ頭痛ㆍ身熱ㆍ昏憤ㆍ膿瘡.

Translation영역
The second qi: greater yin comes to overlie lesser yin, governing the sixty days and a fraction after the Spring Equinox. The people fall ill with heat depressed, cough with counterflow, vomiting, headache, fever, a clouded head, and suppurating sores.

Samin 三因

1.44.3.4
Source원문

三之氣 少陽加臨少陽, 主夏至前後各三十日有奇. 民病熱中ㆍ聾聵ㆍ血溢ㆍ膿瘡ㆍ喉痺ㆍ目赤ㆍ善暴死.

Translation영역
The third qi: lesser yang comes to overlie lesser yang, governing the thirty days and a fraction on either side of the Summer Solstice. The people fall ill with heat in the centre, deafness, blood overflowing, suppurating sores, throat block, red eyes, and a liability to sudden death.

Samin 三因

1.44.3.5
Source원문

四之氣 陽明加臨太陰, 主秋分前六十日有奇. 民病腹滿ㆍ身重.

Translation영역
The fourth qi: yang brightness comes to overlie greater yin, governing the sixty days and a fraction before the Autumn Equinox. The people fall ill with a full abdomen and heaviness of the body.

Samin 三因

1.44.3.6
Source원문

五之氣 太陽加臨陽明, 主秋分後六十日有奇. 民避寒邪, 君子周密.

Translation영역
The fifth qi: greater yang comes to overlie yang brightness, governing the sixty days and a fraction after the Autumn Equinox. The people shun the cold evil, and the prudent man keeps himself closely wrapped.
Clinical note임상 주석
君子周密 — the prudent man keeps himself closely wrapped. The step predicts no illness but gives an instruction instead, and it is the only such line in the thirty-six. The sense is not moral: greater yang, the cold, has come early onto an autumn host, so the advice is to cover up before the season would otherwise call for it.

Samin 三因

1.44.3.7
Source원문

終之氣 厥陰加臨太陽, 主冬至前後各三十日有奇. 民病心痛ㆍ陽氣不藏而咳.

Translation영역
The last qi: reverting yin comes to overlie greater yang, governing the thirty days and a fraction on either side of the Winter Solstice. The people fall ill with heart pain, and the yang qi is not stored away, so they cough.

Samin 三因

1.44.4 The Myo and Yu Years 卯酉之歲

1.44.4.1
Source원문

陽明司天, 少陰在泉. ○氣化運行後天. ○宜審平湯. 《三因》

Translation영역
Yang brightness governs heaven and lesser yin is in the spring. ○ The transformation of the qi travels behind heaven. ○ Examined Levelness Decoction is appropriate.

Samin 三因

1.44.4.2
Source원문

初之氣 太陰加臨厥陰, 主春分前六十日有奇. 民病中熱ㆍ腹脹ㆍ面目浮腫ㆍ善鼽衄.

Translation영역
The first qi: greater yin comes to overlie reverting yin, governing the sixty days and a fraction before the Spring Equinox. The people fall ill with heat in the centre, a distended abdomen, puffy swelling of the face and eyes, and a liability to a stuffed nose with nosebleed.

Samin 三因

1.44.4.3
Source원문

二之氣 少陽加臨少陰, 主春分後六十日有奇. 民病疫癘大至ㆍ善暴死.

Translation영역
The second qi: lesser yang comes to overlie lesser yin, governing the sixty days and a fraction after the Spring Equinox. Among the people epidemic pestilence arrives in force, with a liability to sudden death.

Samin 三因

1.44.4.4
Source원문

三之氣 陽明加臨少陽, 主夏至前後各三十日有奇. 民病寒熱.

Translation영역
The third qi: yang brightness comes to overlie lesser yang, governing the thirty days and a fraction on either side of the Summer Solstice. The people fall ill with cold and heat.

Samin 三因

1.44.4.5
Source원문

四之氣 太陽加臨太陰, 主秋分前六十日有奇. 民病暴仆ㆍ譫妄ㆍ咽乾ㆍ心痛ㆍ癰瘍ㆍ便血.

Translation영역
The fourth qi: greater yang comes to overlie greater yin, governing the sixty days and a fraction before the Autumn Equinox. The people fall ill with sudden collapse, delirious raving, a dry throat, heart pain, welling abscesses and sores, and blood in the stool.

Samin 三因

1.44.4.6
Source원문

五之氣 厥陰加臨陽明, 主秋分後六十日有奇. 民氣和.

Translation영역
The fifth qi: reverting yin comes to overlie yang brightness, governing the sixty days and a fraction after the Autumn Equinox. The qi of the people is harmonious.

Samin 三因

1.44.4.7
Source원문

終之氣 少陰加臨太陽, 主冬至前後各三十日有奇. 民病溫.

Translation영역
The last qi: lesser yin comes to overlie greater yang, governing the thirty days and a fraction on either side of the Winter Solstice. The people fall ill with warm disease.
Clinical note임상 주석
民病溫 at the winter solstice — warm disease in the dead of winter — is the clearest case in the whole scheme of what the layering is for: the host of the last step is greater yang, the cold, but lesser yin, the ruler fire, rides on it, so the season's illness is the opposite of the season. This is the 冬溫 of 1.26, and the chapter's whole machinery exists to say when such a reversal is to be expected.

Samin 三因

1.44.5 The Jin and Sul Years 辰戌之歲

1.44.5.1
Source원문

太陽司天, 太陰在泉. ○氣化運行先天. ○宜靜順湯. 《三因》

Translation영역
Greater yang governs heaven and greater yin is in the spring. ○ The transformation of the qi travels in advance of heaven. ○ Compliant Stillness Decoction is appropriate.

Samin 三因

1.44.5.2
Source원문

初之氣 少陽加臨厥陰, 主春分前六十日有奇. 民病身熱ㆍ頭痛ㆍ嘔吐ㆍ肌腠瘡瘍.

Translation영역
The first qi: lesser yang comes to overlie reverting yin, governing the sixty days and a fraction before the Spring Equinox. The people fall ill with fever, headache, vomiting, and sores in the flesh and interstices.

Samin 三因

1.44.5.3
Source원문

二之氣 陽明加臨少陰, 主春分後六十日有奇. 民病氣鬱ㆍ中滿.

Translation영역
The second qi: yang brightness comes to overlie lesser yin, governing the sixty days and a fraction after the Spring Equinox. The people fall ill with the qi depressed and fullness in the centre.

Samin 三因

1.44.5.4
Source원문

三之氣 太陽加臨少陽, 主夏至前後各三十日有奇. 民病寒反熱中ㆍ癰疽ㆍ注下ㆍ心熱ㆍ瞀悶.

Translation영역
The third qi: greater yang comes to overlie lesser yang, governing the thirty days and a fraction on either side of the Summer Solstice. The people fall ill with cold turning instead to heat in the centre, welling and flat abscesses, pouring diarrhoea, heat in the heart, and dim-sighted oppression.

Samin 三因

1.44.5.5
Source원문

四之氣 厥陰加臨太陰, 主秋分前六十日有奇. 民病大熱ㆍ少氣ㆍ肌肉痿ㆍ足痿ㆍ注下赤白.

Translation영역
The fourth qi: reverting yin comes to overlie greater yin, governing the sixty days and a fraction before the Autumn Equinox. The people fall ill with great heat, shortness of qi, wilting of the flesh, wilting of the feet, and a red and white pouring diarrhoea.

Samin 三因

1.44.5.6
Source원문

五之氣 少陰加臨陽明, 主秋分後六十日有奇. 民氣乃舒.

Translation영역
The fifth qi: lesser yin comes to overlie yang brightness, governing the sixty days and a fraction after the Autumn Equinox. The qi of the people is then at ease.

Samin 三因

1.44.5.7
Source원문

終之氣 太陰加臨太陽, 主冬至前後各三十日有奇. 民病慘悽ㆍ孕死.

Translation영역
The last qi: greater yin comes to overlie greater yang, governing the thirty days and a fraction on either side of the Winter Solstice. The people suffer a bleak wretchedness, and the unborn die.
Clinical note임상 주석
慘悽 is a word for weather and for mood at once — the raw, dismal cold of a sunless midwinter and the state of a person living in it — and the text leaves the two joined rather than choosing. 孕死, the unborn dying, is the one step of the thirty-six that names a loss of pregnancy; greater yang governing heaven with greater yin in the spring makes this the coldest and dampest of the six pairs, and the prediction belongs to that.

Samin 三因

1.44.6 The Sa and Hae Years 巳亥之歲

1.44.6.1
Source원문

厥陰司天, 少陽在泉. ○氣化運行後天. ○宜敷和湯. 《三因》

Translation영역
Reverting yin governs heaven and lesser yang is in the spring. ○ The transformation of the qi travels behind heaven. ○ Spreading Harmony Decoction is appropriate.

Samin 三因

1.44.6.2
Source원문

初之氣 陽明加臨厥陰, 主春分前六十日有奇. 民病寒於右脇下.

Translation영역
The first qi: yang brightness comes to overlie reverting yin, governing the sixty days and a fraction before the Spring Equinox. The people fall ill with cold below the right flank.

Samin 三因

1.44.6.3
Source원문

二之氣 太陽加臨少陰, 主春分後六十日有奇. 民病熱中.

Translation영역
The second qi: greater yang comes to overlie lesser yin, governing the sixty days and a fraction after the Spring Equinox. The people fall ill with heat in the centre.

Samin 三因

1.44.6.4
Source원문

三之氣 厥陰加臨少陽, 主夏至前後各三十日有奇. 民病淚出ㆍ耳鳴ㆍ掉眩.

Translation영역
The third qi: reverting yin comes to overlie lesser yang, governing the thirty days and a fraction on either side of the Summer Solstice. The people fall ill with tearing, ringing in the ears, and shaking and dizziness.

Samin 三因

1.44.6.5
Source원문

四之氣 少陰加臨太陰, 主秋分前六十日有奇. 民病黃疸ㆍ胕腫.

Translation영역
The fourth qi: lesser yin comes to overlie greater yin, governing the sixty days and a fraction before the Autumn Equinox. The people fall ill with jaundice and swollen feet.

Samin 三因

1.44.6.6
Source원문

五之氣 太陰加臨陽明, 主秋分後六十日有奇. 民病寒氣及體.

Translation영역
The fifth qi: greater yin comes to overlie yang brightness, governing the sixty days and a fraction after the Autumn Equinox. The people fall ill as the cold qi reaches the body.

Samin 三因

1.44.6.7
Source원문

終之氣 少陽加臨太陽, 主冬至前後各三十日有奇. 民病瘟癘.

Translation영역
The last qi: lesser yang comes to overlie greater yang, governing the thirty days and a fraction on either side of the Winter Solstice. The people fall ill with warm pestilence.
Clinical note임상 주석
Three of the thirty-six steps predict an epidemic: 1.44.2's second qi 瘟癘盛行, 1.44.4's second qi 疫癘大至, and this one. All three fall where a fire guest lies on a host of a different nature — and two of the three fall just after the Spring Equinox, which is where 1.46 will place the epidemics of a disordered year. Those three steps are the only part of the sixty-year table that the chapter itself goes on to use.

Samin 三因

1.45 Chart of the Guest Qi of the Sixty Years Set Side by Side 六十年客氣旁通圖

1.45.1
Source원문

司天ㆍ在泉ㆍ四間氣, 紀步各主六十日八十七刻半. 客行天令, 居於主氣之上, 故有溫凉ㆍ寒暑ㆍ矇瞑ㆍ明晦ㆍ風雨ㆍ霜雪ㆍ電雹ㆍ雷霆不同之化. 其春溫ㆍ夏暑ㆍ秋凉ㆍ冬寒四時之正令, 豈能全? 爲運與氣所奪, 則當其時自有微甚之變矣. 布此六十年客氣旁通, 列於主位之下者, 使知其氣之所在大法也. 《入式》

Translation영역
The governor of heaven, the one in the spring, and the four intervening qi — each step of the record governs sixty days and eighty-seven and a half marks. The guest carries out heaven's command and takes its place above the host qi, and so there come the unlike transformations of warm and cool, cold and hot, murk and gloom, bright and dark, wind and rain, frost and snow, lightning and hail, thunder and thunderclap. As for the proper commands of the four seasons — a warm spring, a hot summer, a cool autumn, a cold winter — how could they ever be complete? When they are robbed by the movement and by the qi, then at that season there are of themselves changes of slight or severe degree. Setting out these guest qi of the sixty years side by side, and ranging them beneath the host positions, is the great method for making known where the qi stands.
Clinical note임상 주석
Eighty-seven and a half marks is a quarter of a day in the hundred-mark clock, so a step is sixty days and a quarter — six of them make 365¼ days, the year of 1.22. The grid is the chapter's apparatus in one page: the six host steps are fixed, the guest rides over them, and sixty years of weather follow from the two. What is worth keeping from it is the sentence before it rather than the grid itself. 豈能全 — how could the four seasons ever be complete? — concedes that the regular scheme never quite holds, and 微甚之變, changes of slight or severe degree, is what the physician is actually left to judge. The grid says what to expect; the sentence says to expect it only approximately.

Ipsik 入式

1.46 Changes in the Movements and Qi Becoming Epidemics 運氣之變成疫

1.46.1
Source원문

夫五運六氣, 乃天地陰陽運行升降之常道也. 五運流行有太過不及之異, 六氣升降則有逆從勝復之差. 凡不合於德化政令者, 則爲變眚, 皆能病人, 故謂之時氣也. 《三因》

Translation영역
The five movements and six qi are the constant way by which the yin and yang of heaven and earth travel and rise and fall. In the coursing of the five movements there is the difference of excess and deficiency; in the rising and falling of the six qi there is the discrepancy of contrary and compliant, of vanquishing and revenge. Whatever does not accord with the virtue, the transformation, the governance and the command becomes an aberration and a blight, and all of these can make people ill; hence they are called the qi of the season.

Samin 三因

1.46.2
Source원문

一歲之中病證相同者, 五運六氣所爲之病也. 《綱目》

Translation영역
When within a single year the illnesses show the same signs, these are the illnesses made by the five movements and six qi.
Clinical note임상 주석
This last section is what the whole chapter was for, and it states the inference plainly: when the illnesses of one year all look alike, the cause is not in the patients but in the year. That is the premise of the epidemic chapters — 瘟疫 in particular — and the reason the Donguibogam puts cosmology at the head of 雜病篇 rather than treating it as a separate art. 時氣, the qi of the season, is used here as a diagnostic category and not merely as a description of weather: an illness is 時氣 when the whole district has it at once. In modern terms the section is an argument about epidemiology — shared signs across a population in a single season point to a shared external cause — and the argument holds independently of the five-movement scheme used to explain it. What the scheme adds is a prediction of which season of which year, and that part is 1.44's table. 變眚 pairs an aberration with a blight: 變 is the qi departing from its proper command, 眚 the resulting harm. The four terms it is measured against — 德ㆍ化ㆍ政ㆍ令, virtue, transformation, governance and command — are the four aspects under which each of the five movements acts correctly, set out in 1.27 and 1.28.

Gangmok 綱目

About this translation 凡例

Base text: Donguibogam (東醫寶鑑, 1613 first edition), Miscellaneous Disorders, Volume 1, Heaven, Earth and the Cycles of Qi chapter. The Chinese text is collated against the Kyujanggak transcription of the 1613 edition; collation notes are given on the passages they concern. — Eui Young (Justin) Chung, L.Ac., Dipl. O.M.