I read the *Neijing* (Classic of Internal Medicine) · *Liu Weizhi Lun* (Treatise on the Six Subtle Principles), and upon reaching the phrase "Kang Ze Hai, Cheng Nai Zhi" (Excess leads to harm, reception brings about control), I sighed deeply, saying: How profound! This is indeed the pivotal hub of creation (the generation and transformation of nature)!

Wang Bing (styled Taipu) expounded upon it previously, and Liu Wansu (styled Hejian) elucidated it subsequently. The profound meaning of the sages has hardly been left unexplored. Yet, students of medicine still cannot feel fully satisfied; must there not be some aspects of its purport that remain unexplained?

Respectfully consulting the *Neijing*, the Yellow Emperor said: "I wish to hear how geography corresponds to the positions of the six qi phases." Qibo replied: "To the right of Xianming (Spring Equinox) is the position of Jun Huo (Ministerial Fire). To the right of Jun Huo, moving backward one step, Xiang Huo (Ministerial Fire/San Jiao) governs; moving another step, Earth Qi governs; moving another step, Metal Qi governs; moving another step, Water Qi governs; moving another step, Wood Qi governs; moving another step, Jun Huo governs again. Below Xiang Huo, Water Qi receives and controls it; below the position of Water, Earth Qi receives and controls it; below the position of Earth, Wind Qi (Wood Qi) receives and controls it; below the position of Wind, Metal Qi receives and controls it; below the position of Metal, Fire Qi receives and controls it; below Jun Huo, Yin Jing (Kidney Water/Essence) receives and controls it." The Yellow Emperor asked: "Why is this?" Qibo answered: "When things reach an extreme, they cause harm; when there is reception and control, balance is maintained, and through control, transformation and generation occur. Externally, prosperity and decline are displayed. If harm occurs due to lack of control, disorder ensues, leading to severe disease. I have observed the Yin-Yang and Five Elements in heaven and earth: what is high is suppressed, what is low is lifted; what is strong is broken down, what is weak is assisted. This is not because someone forces it, but because it naturally cannot be otherwise. If it were not so, what is high would become higher, what is low lower; what is strong stronger, what is weaker weaker, and the chaotic and disordered state would increase daily to its extreme. How could Heaven and Earth maintain their proper positions? Nevertheless, high and low, weakness and strength, also occur without external force, naturally unable to be otherwise. Thus, as stated in the *Yijing* (Book of Changes), the nature of creation is constant change. Because it is not constant, divine transformations cannot be measured. Because they cannot be measured, movement does not cease; if it were constant, it would stop. 'Excess leads to harm, reception brings about control'—this is precisely that which happens naturally without external coercion."

The points already elaborated by Wang Bing and Liu Wansu will not be repeated here. Regarding the aspects not yet fully explained, let me deduce and present them. From "from the right of Xianming" to "Jun Huo governs," totaling fifteen sentences, these describe the positions governed by the six qi phases. From "Below Xiang Huo" to "Yin Jing receives," totaling twelve sentences, these describe how geography corresponds to the annual qi (climate characteristics). "Excess leads to harm, reception brings about control" consists of two sentences describing the suppression of excess. "Control generates transformation" up to "generation/transformation and severe disease" comprises four sentences describing the normal state with control versus the abnormal state without control. "Cheng" (Reception/Support) means following. However, it is called "Cheng" rather than "Sui" (Follow) because, in the context of descending, it implies a bearing or supporting image, hence "Cheng." Although termed "reception," it contains the meaning of prevention. "Kang" (Excess) means reaching an extreme. "Hai" (Harm) means damaging things. "Zhi" (Control) means overcoming or subduing. However, regarding what is received: if it is not excessive, it merely follows, so although received, it is not visible; once excessive, it is overcome and subdued to restore balance, and the function of reception becomes visible. Yet, meeting it, one does not know where it comes from; tracing it, one does not know where it stops. It seems somewhat unpredictable. However, what is predictable always exists in the profound and indistinct realm, and no one can deceive it.

Liu Wansu said: "When one side reaches excess, it reversely resembles the transformation of the side that overcomes it." Can "resembling" be sought through physical form? Therefore, in later chapters, it states: "Wherever Jueyin arrives, wind generates, ending in dampness; wherever Shaoyin arrives, heat generates, ending in cold," etc. That which manifests as wind generation or heat generation is excess; that which manifests as dampness or cold is control. Similarly, when water erupts into hail and snow, or earth erupts into gusty winds and storms: the eruption of water or earth is excess; the hail, snow, or storms are control. In this way, it is the normal law of creation that excess cannot be absent, nor can control be absent.

Although the preceding and succeeding chapters focus differently on annual qi and fortune qi, the principle of "excess leads to harm, reception brings about control" applies everywhere. Since it applies everywhere, applying it to the human body, the five zang organs balance each other. If one zang is imbalanced, the zang that overcomes it balances it. The mutual balancing of the five zang organs—is this not prevention before excess occurs? The balancing of one imbalanced zang by the overcoming zang—is this not subduing after excess has occurred? Taking Heart Fire as an example: when it is not excessive, Kidney Water, though feared by Heart Fire, only serves to prevent; if it becomes excessive, Kidney Water rises to subdue it. The same applies to other zang organs.

"Control generates transformation" should read "Control leads to generation and transformation." This was likely a transmission error involving omission. Readers and commentators did not notice, found it unintelligible, and thus omitted these four sentences. Little did they know that the previous two sentences discuss excess causing harm and harm necessitating control, while these four sentences express the residual meaning beyond harm and control. If omitted, the completeness of the classic's purport cannot be seen. "Control leads to generation and transformation" contrasts directly with the subsequent "Harm leads to ruin and chaos." The wording and logic are smooth, requiring no forced interpretation to understand. "Control leads to generation and transformation" means that with control, the six qi do not become excessive but remain peaceful. Peace allows all things to generate and transform endlessly. Transformation is the flourishing of generation, so generation precedes transformation. "Externally, prosperity and decline are displayed" means the six qi distribute and govern, alternating between prosperity and decline, clearly visible, hence "externally displayed." "Harm leads to ruin and chaos, generation/transformation and severe disease" means that once excess causes harm without control, the order of destruction and chaos arises. When this chaotic order prevails, variations reach their extreme, disasters become severe, and how can all things not fall ill? Here, "generation/transformation" refers to the generated and transformed myriad things. Because variations are extreme and disasters severe, it is called "severe disease." The first "generation/transformation" refers to the function of creation; the second refers to the myriad things. Applied to humans, "control leads to generation and transformation" is like Yuan Qi (Original Qi) circulating throughout, nourishing the whole body. All five zang, six fu, limbs, bones, and orifices rely on it as the master of movement and action. "Generation/transformation and severe disease" is like pathogenic qi running rampant and healthy qi dissipating, such that all five zang, six fu, limbs, bones, and orifices cannot function normally.

Some interpret "harm" as self-harm, "reception" as inheritance, "generation" as coming from nothing, and "transformation" as returning to nothing. Some treat the two instances of "generation/transformation" as having the same meaning, or view "severe disease" as a metaphor implying the cessation of creative mechanisms. All these views are incorrect. Moreover, human qi naturally has cases of excess that self-regulate. If excess cannot self-regulate, methods such as decoctions, acupuncture, moxibustion, and qigong are used to assist. As for heavenly and earthly qi, those that are excessive and self-regulate return to peace; those that are excessive and do not regulate, who assists them? Nevertheless, according to the Dao of creation, if changes reach their extreme, they will inevitably revert and return to normalcy. If scholars base themselves on Wang Bing and Liu Wansu and consult this treatise, the details of the creative hub will be sufficiently understood.

However, Zhang Congzheng (styled Dairen) in *Zhifa Xinyao* (Essentials of Treatment Methods) states: "Suppose Water is the mother and Wood is the son. During the prosperous time of Spring, if the Winter command still persists, this is Water excess. When Water excess reaches its extreme, the Wood command fails to arrive. Wood succeeds Winter and receives Water. Since Water is excessive, it harms what it receives, so Wood lacks authority. Without Wood's authority, it cannot control Earth. Once Earth is prosperous, Water is controlled by Earth. Earth succeeds Changxia (Late Summer). Water being controlled by Earth means Heat overcomes Cold, transforming into Dampness; this is Earth's authority. Again, suppose Fire is the mother and Earth is the son. During Changxia, if warm weather persists, this is Fire excess. When Fire excess reaches its extreme, the Damp command fails to arrive. Dampness succeeds Summer and receives Fire. Since Fire is excessive, it harms what it receives, so Dampness lacks authority. Without Dampness's authority, it cannot control Water. Once Water is prosperous, Fire is controlled by Water. Water is the command of Deep Winter. Fire being controlled by Water means Cold overcomes Heat, transforming into Earth-Dampness; Earth then gains authority." This argument, the more detailed it becomes, the further it deviates from the classic. Some say: *Xinyao* was compiled by others, likely based on erroneous hearsay. (*Suhui Ji*)

Zhi Bingzhong said: "Confucius once said that the three hundred poems of the *Shijing* (Classic of Poetry) can be summarized by the single phrase 'Si Wu Xie' (Thoughts are without depravity). Reading the treatise on 'Excess leads to harm, reception brings about control,' I also wish to summarize it with the single character 'Ping' (Peace/Balance). The six qi of Heaven prioritize peace. With peace, generation and transformation will be endless. Thus, Qibo said: 'Control leads to generation and transformation; harm leads to ruin and chaos.' His meaning is that excess, when it goes too far and causes harm, must be received and controlled to achieve balance. The character 'Cheng' (Receive/Support) implies succession and carrying forward the previous intent. By receiving with that which can overcome it subsequently, one can control it and return it to peace. Inferring from the phrase 'Below Xiang Huo, Water Qi receives,' the meaning becomes clear."