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Warm diseases and malaria are both conditions where pathogenic factors lie dormant within the body before manifesting. Cold is a Yin pathogen; during winter, Yang Qi is abundant internally, so pathogens lie dormant between the external skin and muscles. At the Winter Solstice, one Yang begins to generate; by spring, Yang Qi flourishes and grows. The externally dormant Yin pathogens encounter Yang Qi, leading to a struggle between pathogenic factors and healthy Qi. The cold transforms into heat, thus manifesting in spring as Warm Disease (Wen Bing). (When Yin encounters Yang, it transforms into heat; when Yang encounters Yin, it does not transform with healthy Qi, resulting in alternating chills and fever with Yin Qi.) Summerheat is a Yang pathogen; during summer, Yang Qi is external, while internal Qi is deficient and cold, so pathogens lie dormant within the interior Yin Mo Yuan (Moyuan). At the Summer Solstice, one Yin begins to generate; by autumn, Yin Qi flourishes and grows. The internally dormant Yang pathogens encounter Yin Qi, leading to a stalemate between pathogenic factors and healthy Qi, thus manifesting as Malaria (Nue) with alternating chills and fever. (Malaria is Yin-type malaria. Yin pathogens trigger Yang diseases, and Yang pathogens trigger Yin diseases; all result from the transformation of human Qi.) These are the Yin and Yang pathogens of Heaven and Earth, entering and exiting according to the movement of human Qi. The *Neijing* (*Inner Canon*) prioritizes the Qi of Heaven and Earth's Yin and Yang, the alternation of cold and heat, and the ascending, descending, entering, and exiting movements. Humans reside within the intersection of Heaven and Earth's Qi, following the seasonal alternations of cold and heat, while the wind, cold, summerheat, and dampness of the four seasons follow the ascending, descending, entering, and exiting of human Qi. Li Dongyuan failed to understand the principles of the classics, instead forcing interpretations and patching together texts, which Zhao Andei criticized; yet Zhao Andei, despite his criticism, could not elucidate the classical meaning, causing later generations to criticize earlier ones. Zhang Kaizhi stated: In spring, Yang Qi flourishes and grows; in autumn, Yin Qi flourishes and grows. Dormant pathogens must exit outward along with the Qi, hence the term "must" (bi).

(The original text reads: "Zhi sheng ze hua"; the modern text changes it to "Zhi ze sheng hua".)

The Yellow Emperor said: I wish to hear how geography corresponds to the six Qi positions of the six Jie periods. Qibo replied: To the right of Xianming (Manifest Brightness) is the position of Minister Fire (Jun Huo); to the right of Minister Fire, moving backward one step, is the domain of Assistant Fire (Xiang Huo). (Because the minister receives orders from the ruler, it is called moving backward one step.) Moving forward one step, it is the domain of Earth Qi; moving forward one step, it is the domain of Metal Qi; moving forward one step, it is the domain of Water Qi; moving forward one step, it is the domain of Wood Qi; moving forward one step, it returns to the domain of Minister Fire. Below Assistant Fire, Water Qi governs it; below the Water position, Earth Qi supports it; below the Earth position, Wind Qi supports it; below the Wind position, Metal Qi supports it; below the Metal position, Fire Qi supports it; below Minister Fire, Yin Essence supports it. The Yellow Emperor asked: Why? Qibo replied: When things reach an extreme (Kang), they cause harm; support (Cheng) leads to control (Zhi); control leads to generation and transformation (Sheng Hua). This discusses the six segments of the earth corresponding to the six Qi of the four seasons. The Way of Heaven rotates to the left, and the Way of Earth rotates to the right, hence "to the right of Xianming." Xianming refers to the time of Yin Zheng (3 AM), when the sun first appears and shines brightly, hence "Xianming," which is the period governed by Jueyin Wind-Wood; the position of Minister Fire is the Second Qi, governed by Shaoyin for sixty days; the position of Assistant Fire is the Third Qi, governed by Shaoyang for sixty days; the position of Earth Qi is the Fourth Qi, governed by Taiyin for sixty days; the position of Metal Qi is the Fifth Qi, governed by Yangming for sixty days; the position of Water Qi is the Final Qi, governed by Taiyang for sixty days. Moving forward one step, Wood Qi governs, indicating a cycle that repeats. (Mentioning Water Qi again facilitates connecting with the previous year's Metal controlling Water generating Wood relationship.) A "step" (Bu) refers to sixty days, recording the steps by the governing Qi of the season. "Zhi" means to govern or preside over. "Cheng" means supporting from below, implying that the governing Qi of the current season is above, while the Qi of the passing season is below. For example, in the Fourth Qi, Taiyin Damp-Earth governs; without support and control, Earth would become excessive; if the generating Qi is insufficient, it would be deficient; if Wood controls and generates Fire from below, Earth will transform and remain harmonious. Similarly, in the First Qi, Jueyin Wind-Wood governs; without support and control, Wood would become excessive; if the generating Qi is insufficient, it would be deficient; if Metal controls and generates Water from before, Wood will transform and remain harmonious. "Hua" refers to the creation of Heaven and Earth's Yin and Yang. If there is excess or deficiency, there will be disasters and anomalies, preventing the generation of all things, hence "Zhi sheng ze hua," meaning that with control, there is life, and thus transformation occurs. Wang Andao of the Yuan Dynasty argued that changing "Zhi ze sheng hua" to "Zhi sheng ze hua" was correct, which shows he did not understand the classical meaning. This generally discusses the way of the Five Elements' generation and restriction, which can be summarized in one sentence. Why did predecessors stick to rules but make mistakes, carving deeply and altering discussions endlessly? This is seeking the Way far away when it is near, and seeking difficulty when the matter is easy. Not only can they not find it, but they also make what is near and easy appear black or white arbitrarily.