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Q: Each of the Five Phases (Wu Xing) possesses its own proper Qi. This is what Heaven and Earth combine, and what Heavenly Stems and Earthly Branches share together. However, the functions of Yin and Yang undergo various changes, appearing in a complex and different manner. Why is this so?

A: This is precisely what is called the governance of "Three Harmonies" (San He). The governance of Three Harmonies necessarily involves the integration of Qi, which must serve as the primary function. Sometimes it follows the Root Qi (Ben Qi), sometimes it follows the Mark Qi (Biao Qi); sometimes it conforms due to excess, or changes due to transformation. Although they differ, ultimately they all take use of Qi to honor the substance, rather than exhausting the substance to labor over things. For example, in the Five Movements (Wu Yun), Earth takes the lead and adds the Stem Jia. From Jia as Earth downwards, other Stems are not used. Yet, in years governed by Jia, Bing, Wu, Geng, and Ren, the Qi is still considered excessive; in years governed by Yi, Ding, Ji, Xin, and Gui, the Qi is still considered deficient. Although the Stems change, the Yin and Yang remain unchanged, indicating that the Stems are indeed not unused. The Si Tian (Heavenly Ruler) also alters the Branches, but Fire corresponds to Wu, Earth to Chou and Wei, Metal to You, meeting with the Annual Branch. This means being in the correct position and combining with its Qi. These are all cases where the original position is not changed, nor are the original Branches discarded. Generally speaking, the function of Yin and Yang combines two to become one, and uses three. Therefore, although the movement of Yin and Yang is a single entity, its dynamic changes each follow their own path. Following their own paths is how the subtle function of Yin and Yang is realized. All such variations of Qi through Three Harmonies are like this. Knowing their function removes doubt about their changes.

Q: When Si Tian and Yun Qi are used together, there are Tian Fu (Heavenly符) and Sui Hui (Annual Meeting), as well as Minor Five Movements, which are intermixed between Si Tian and Zai Quan (Earthly Sovereign). What is the reason for this?

A: The governance of the Three Harmonies of the Five Phases is applied everywhere and nowhere is it not Three Harmonies. For instance, in Chen and Xu years, Tai Yang Cold Water rules as Si Tian. Chen and Xu encompass the five positions of Jia, Bing, Wu, Geng, and Ren. Thus, the Five Movements also fully traverse the single position of Cold Water. Although Cold Water is singular, it has five variations. Within these five variations, the operations that circulate throughout the year each have their own Five Movements, similar to the intervals (Jian Bu) established within Si Tian. Since Major Five Movements interact with Si Tian, Minor Five Movements also interact with the intervals. This is also the natural way of Yin and Yang. The Annual Qi must prioritize Wood, thus starting with Shao Shao Jue (Minor Wood tone) and ending with Shao Shao Yu (Minor Water tone). The generative order of the Five Movements cannot be disordered. However, their function is subtle and less intense than the intervals, so the classics do not explicitly record diseases related to them, merely to make people aware of them.

Q: The Five Phases have five functions, each taking the lead. The Six Qi starts with Wind-Wood, Si Tian starts with Fire, Five Movements start with Earth, the generation of Five Phases starts with Water, and their completion starts with Metal. They cycle and can each take the lead. Is there any principle behind this?

A: This is the wondrous function of Yin-Yang creation, inconceivable. Speaking from the beginning of biological generation, it starts with Tian Yi (Heaven One). Tian Yi is Water. Water rises when warmed, so Fire follows. Fire and Water stir each other to form, so Wood follows. Wood grows firm and hard, so Metal follows. These four cannot be completed without Earth, so completion must rely on Earth. The sequence in the *Hong Fan* is thus, representing the origin of life. Regarding the Four Seasons and Six Qi, they must take the Year Virtue (Sui De) as the leader. The Year Virtue lies in Wood, so Wood begins at Jue Yin and reaches its official status at Yin month, thereby expressing the vital Qi and understanding human affairs. From Wood to Fire, to Earth, to Metal, finally stopping at Water, this is the order of the Four Seasons, involving growth, flourishing, transformation, gathering, and storage. The Five Movements take Earth as the leader because Heaven's Qi moves from the center, and Wu and Ji occupy the center to nourish all things. Thus, deducing from this Central Palace, the four cardinal directions surround it to execute its generative function. This concerns matters in Heaven. As for Si Tian taking Fire as the leader, it is because Shao Yin Minister Fire holds the dignity of an Emperor, ruling from above, to whom all look up. However, only when the Big Dipper's handle first points East does the Emperor descend. The Emperor emerges from Zhen (East), hence Fire is taken as the leader, and Jue Yin as the end. Roughly, the Three Yin form a group. Now Shao Yin is in the center, and Jue Yin is in front. Thus, one must pass through the Three Yang before Jue Yin comes last. Jue Yin is located at the Hai position, signifying termination. Speaking from the perspective of success, Metal and Wood are the beginning and end of generation and completion. They manifest the completion of all species and arrange the forms of all matter. This values not only the beginning but especially the end. Therefore, only when firmness and completion are seen are the forms of Water, Wood, Fire, and Earth fully prepared. This is the order of completing things, discussed from the perspective of their utility.

Q: In the smooth and reverse movement of Yin and Yang during the Four Seasons, there is a distinction between left and right. Why?

A: Yang moves upward from below, thus rotating left to become Spring and Summer. Yin moves downward from above, thus rotating right to become Autumn and Winter. Therefore, Spring, as the Vital Qi, moves westward, transforming its Gathering Qi into warmth. Summer, as the Flourishing Qi, moves northward, transforming its Visceral Qi into heat. Autumn, as the Gathering Qi, moves eastward, condensing its Vital Qi into coolness. Winter, as the Storage Qi, moves southward, condensing its Flourishing Qi into cold. Movement toward the northwest is smooth (Shun); movement toward the southeast is reverse (Ni). During Spring and Summer, the sun traverses the Northern Land and days are long; during Autumn and Winter, the sun traverses the Southern Land and days are short. This is also the order of Yin-Yang smoothness and reversal.

Q: The classics state that Yin contains Yang, and Yang contains Yin. Why?

A: Yin and Yang are originally united. Since the Supreme Ultimate (Tai Ji) moved to generate Yang and rested to generate Yin, Two Modes (Liang Yi) were established to oppose each other. This "one" where each is distinct is easily understood by people. Using movement and rest as drumbeats, and Yin and Yang as subtle functions, transforming the formless into the formed, establishing different forms from the same substance, Yin and Yang cooperate to drum the mechanism of transformation. This "united one" is difficult for people to understand. Therefore, tracing back to the Great Beginning, the origin of Yin and Yang stems from a single mechanism. Extreme stillness generates Yang, extreme movement generates Yin; Yin and Yang mutually generate each other. Tracing back to their established positions, the roots of Yin and Yang hide within each other's dwellings. Fire's embryo is in Zi, Water's embryo is in Wu; Yin and Yang mutually inhabit each other. Only when a person comprehends that the root of Yin and Yang is one can they know that Yin and Yang can be two.