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In the *Suwen: Treatise on the Five Regular Administrations* (Sùwèn Wǔcháng Zhèng Dà Lùn), regarding the Fuhe Era (Fuhe Zhi Ji, 敷和之纪 - The Era of Spreading Harmony, representing the Balanced Wood Phase): The Virtue of Wood circulates universally; Yang Qi expands and Yin Qi distributes; the five transformations are proclaimed and peaceful.

Wang Bing's commentary states: When occupying its proper position, it does not contend with other things. Therefore, the transformations of the five Qi each issue their administrative orders to the four directions without interfering with or violating one another. The New Correction notes: According to Wang's commentary, the periods of Excess (Tai Guo, 太过) and Deficiency (Bu Ji, 不及) are recorded by specific years. However, this annotation for the Balanced Wood Phase does not record years because a Balanced Qi year cannot be fixed to a specific calendar cycle. Some wished to supplement the annotation stating it refers to Ding Si, Ding Hai, Ren Yin, and Ren Shen years; this shows a lack of understanding. Zhang Zhicong states: This refers to the recording of years within the Balanced Wood Phase. The circulation of Wood's Virtue means Yang Qi expands and Yin Qi distributes. The five Qi of Growth, Transformation, Maturation, Harvest, and Storage begin with the proclamation of the Growth Qi. When Growth Qi is harmonious, all five Qi are balanced.

Zhang Ji's case note: In the *Liujie Zangxiang Lun* (Treatise on the Six Jie and Viscera Images), it is said that the Five Movements succeed each other and govern together, concluding with "repeating in a cycle." Seasons are established, Qi is distributed, like a ring without beginning or end. Thus, it is said that one who does not know the Qi added in a given year, along with its prosperity, decline, excess, and deficiency, cannot be a skilled physician. This illustrates how the Five Movements govern the annual cycle, seasons establish the four times, and Qi distribution gives rise to the concept of Luck (Yun, 运). The *Tianyuanji Dalun* (Great Treatise on the Heavenly Origin) states that in years of Ding and Ren, Wood Movement governs. When Wood has neither Excess nor Deficiency, it is called Fuhe. The *Zhizhen Yao Dalun* (Essential Requirements for the Most Truthful) states that "nurturing without killing" is called Balanced Qi. The *Jiao Bian Lun* (Treatise on Intersections of Qi) states that East generates Wind, and its virtue is spreading harmony. The *Sanyin Ji Bing Zheng Fang Lun* contains the Fuhe Decoction, detailed later.

Furthermore: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui are the fundamental Qi of the Five Elements. Jia-Ji transform into Earth, Yi-Geng into Metal, Bing-Xin into Water, Ding-Ren into Wood, Wu-Gui into Fire; these are the transformed Qi of the Five Elements. Various commentators did not clearly understand the transformed Qi and failed to explain its rationale. The *Wuyunxing Dalun* (Great Treatise on the Five Movements and Six Qi) quotes from the *Tianyuan Ce*: "Five Qi traverse the heavens" to illustrate the transformation of the Five Elements. The color of Heaven is yellow, its Qi belongs to Earth. Heart and Tail constellations are in the Jia degree, but pass through the Middle Earth division; thus Jia and Yi combine to transform into Earth. Jia is Yang, Ji is Yin; in the five tones, they are Tai Gong and Shao Gong. The color of Heaven is white, its Qi belongs to Metal. Kang and Di constellations are in the Yi degree, but pass through the Ang and Geng degrees; thus Yi and Geng combine to transform into Metal. Yi is Yin, Geng is Yang; in the five tones, they are Shao Shang and Tai Shang. The color of Yuan Heaven is black, its Qi belongs to Water. Zhang and Yi constellations are in the Bing degree, but pass through the Lou, Wei, and Xin degrees; thus Bing and Xin combine to transform into Water. Bing is Yang, Xin is Yin; in the five tones, they are Tai Yu and Shao Yu. The color of Cang Heaven is green, its Qi belongs to Wood. Wei and Shi constellations are in the Ren degree, but pass through the Liu and Gui Ding degrees; thus Ding and Ren combine to transform into Wood. Ding is Yin, Ren is Yang; in the five tones, they are Shao Jue and Tai Jue. The color of Dan Heaven is red, its Qi belongs to Fire. Niu and Nu constellations are in the Gui degree, but pass through the Middle Earth Wu division; thus Wu and Gui combine to transform into Fire. Wu is Yang, Gui is Yin; in the five tones, they are Tai Zhi and Shao Zhi. The so-called Wu-Ji division refers to Kui and Bi, Jiao and Zhen, which are the gates of Heaven and Earth. This is called the Transformed Qi of the Five Elements, where the laws of Yin and Yang are identical.

Its fruit is Plum (Li, 李).
Wang Bing says: Sour taste. Zhang Zhicong says: Among fruits, it corresponds to Plum, with green color and sour taste.

Its pit/stone part.
Wang Bing says: Those with hard pits inside. Zhang Zhicong says: Inside the pit is the kernel; the kernel divides into two parts, which is the origin of Wood's generation. Zhang Jiebin says: All pits belong to Wood, and their texture is strong.

Its animal is Dog (Quan, 犬).
Wang Bing says: Like the growth of grass and trees, avoiding nothing. The New Correction notes: According to the *Jinkui Zhenyan Lun*, its animal is Chicken. Zhang Zhicong says: The dog's nature is brave and advancing forward, sensing the Qi of Spring growth and anger arousal. Zhang Jiebin says: Sour taste. The *Jinkui Zhenyan Lun* states its animal is Chicken; here, Dog is absent.

Its taste is Sour (Suan, 酸).
Wang Bing says: When Wood transforms into Fuhe, the taste of things becomes strongly sour. Zhang Jiebin says: Sour is the transformation of Wood. In the Shengming Era (Shengming Zhi Ji, 升明之纪 - The Era of Ascending Brightness, representing the Balanced Fire Phase), Positive Yang governs, virtue spreads universally, and the five transformations are balanced.
Wang Bing says: Equal and balanced. Zhang Zhicong says: Fire taste is in the South, hence Positive Yang governs; Fire governs Yang Qi, hence virtue spreads universally; the harmonious Yang Qi spreads in four directions, and the five Qi become balanced, sensing the transformation of Fire. Ma Shi says: In the Shengming Era, Fire governs the South as Positive Yang. Zhang Jiebin says: In the balanced movement of Fire, Fire governs the South, hence called Positive Yang; Yang Qi reaches everywhere, hence called universal. The meaning of the five transformations is seen earlier: equal and balanced. Zhang Ji's case note: The *Tianyuanji Dalun* states that in years of Wu and Gui, Fire Movement governs. This speaks of the balanced years of Central Fire, with no excess or deficiency. The *Wuchang Zheng Da Lun* says "lengthening without punishing"; the *Jiao Bian Lun* says South generates Fire, its virtue is manifest. The *Sanyin Ji Bing Zheng Fang Lun* has Shengming Decoction and Zhengyang Decoction, detailed later.

Its grain is Wheat (Mai, 麦).
Wang Bing says: Red color. The New Correction notes: According to the *Jinkui Zhenyan Lun*, its grain is Millet (Shu, 黍); also the *Zangqi Fashi Lun* says grain is Wheat. Zhang Zhicong says: Wheat is a grain ripened in summer. Zhang Jiebin says: Red color. The *Jinkui Zhenyan Lun* says Fire grain is Shu, Wood grain is Mai; the *Zangqi Fashi Lun* also mentions Wheat being bitter.

Its fruit is Apricot (Xing, 杏).
Wang Bing says: Bitter taste. Zhang Zhicong says: Apricot is red in color and bitter in taste.

Its vascular network part.
Wang Bing says: Those with branching networks inside. Zhang Zhicong says: Network refers to the veins of the fruit. Zhang Jiebin says: Similar to the filaments within the fruit.

Its animal is Horse (Ma, 马).
Wang Bing says: Vigorous, decisive, restless, and fast, similar to Fire. The New Correction notes: According to the *Jinkui Zhenyan Lun*, its animal is Sheep. Zhang Zhicong says: Horse belongs to Wu Fire. Zhang Jiebin says: Quick, vigorous, restless, obtaining the nature of Fire. The *Jinkui Zhenyan Lun* says Metal animal is Horse, Fire animal is Sheep.

Its taste is Bitter (Ku, 苦).
Wang Bing says: When Shengming transforms, the taste of things is purely bitter. Zhang Zhicong says: Bitter is the taste of Fire. Zhang Jiebin says: Bitter is the transformation of Fire.

Regarding the Beihua Era (Beihua Zhi Ji, 备化之纪 - The Era of Prepared Transformation, representing the Balanced Earth Phase): Qi cooperates with Heavenly Rest, Virtue flows to four directions, and the five transformations are cultivated together.
Wang Bing says: The virtue of Earth is quiet, assisting the four directions, supporting the administrations of Metal, Wood, Water, and Fire. Earth's Qi is dense, responding to the harmonious Qi of Heaven to facilitate growth, transformation, maturation, and storage, ending and restarting. Thus, the five transformations are cultivated together. Zhang Zhicong says: Cooperate. Heaven governs generation, Earth governs completion. Earth's Qi is peaceful, combining with Heaven's rest and beauty to transform and generate all things. Earth's virtue flows to four directions, and the five transformations are cultivated together. Zhang Jiebin says: The balanced movement of Earth is called Beihua. Qi cooperates with Heavenly Rest, following Heavenly transformation to assist its beauty. Virtue flows to four administrations; Earth's virtue assists the four directions to support the administrations of Metal, Wood, Water, and Fire. Thus, growth, transformation, maturation, and storage all benefit from its administration, and the five are cultivated together. Zhang Ji's case note: The *Tianyuanji Dalun* states that in years of Jia and Ji, Earth Movement governs. This speaks of the balanced Qi of damp Earth, with no excess or deficiency, called Beihua. The *Jiao Bian Lun* says Center generates Earth, its virtue is humid and steaming. The *Sanyin Ji Bing Zheng Fang Lun* has Beihua Decoction, detailed later.

Its grain is Ji (Ji, 稷 - Millet/Broomcorn Millet).
Wang Bing says: Yellow color. The New Correction notes: According to the *Jinkui Zhenyan Lun*, it is written as Ji; the *Zangqi Fashi Lun* writes it as Jing (粳). Zhang Zhicong says: Ji is a type of grain. Zhang Jiebin says: The glutinous form of small millet is called Ji.

Its fruit is Jujube (Zao, 枣).
Wang Bing says: Sweet taste. Zhang Zhicong says: Jujube is yellow in color and sweet in taste.

Its flesh part.
Wang Bing says: Those with muscular flesh inside. Zhang Zhicong says: Flesh is the meat of the fruit. Zhang Jiebin says: Earth governs muscle.

Its animal is Ox/Cow (Niu, 牛).
Wang Bing says: Completing the sowing and reaping, this is the function of Earth. The application of the ox is slow and harmonious. Zhang Zhicong says: Ox is the animal of Earth. Zhang Jiebin says: Its nature is gentle and slow, its功 (merit) lies in agriculture, obtaining Earth's Qi.

Its taste is Sweet (Gan, 甘).
Wang Bing says: When Beihua Qi is abundant, the taste of things is strongly sweet.

Regarding the Shenping Era (Shenping Zhi Ji, 审平之纪 - The Era of Prudent Peace, representing the Balanced Metal Phase): Gathering without contention, killing without violation, the five transformations are proclaimed and clear.
Wang Bing says: Violation means punishment inflicted on things. Gathering without contention, killing without violation—how could this be possible without the virtue of Shenping? Zhang Zhicong says: Metal resembles military force. With peaceful Metal Qi, gathering does not contend. The Qi of Heaven and Earth: Spring generates, Autumn kills. Killing without violation means not harming things cruelly. Metal Qi is clear and solemn, so the five transformations obtain clarity and brightness. Ma Shi says: Gathering Qi is Metal Qi; Killing Qi is also Metal Qi. Only when Qi obtains correctness can it gather without contention and kill without violation. All five transformations of growth, transformation, maturation, harvest, and storage are proclaimed and clear. Zhang Ji's case note: The *Tianyuanji Dalun* states that in years of Yi and Geng, Metal Movement governs. This speaks of the balanced Qi of dry Metal, with no excess or deficiency. The *Wuchang Zheng Da Lun* says "gathering without harming" is called Shenping. The *Jiao Bian Lun* says West generates Metal, its virtue is clean and pure. The *Sanyin Ji Bing Zheng Fang Lun* has Shenping Decoction, detailed later.

Its grain is Rice (Dao, 稻).
Wang Bing says: White color. The New Correction notes: According to the *Jinkui Zhenyan Lun*, it is written as Dao; the *Zangqi Fashi Lun* writes it as Huang Shu (Yellow Millet). Zhang Zhicong says: Rice is a grain ripened in autumn. Zhang Jiebin says: White color.

Its fruit is Peach (Tao, 桃).
Wang Bing says: Pungent taste. Zhang Zhicong says: Peach is white in color and hairy, a fruit of the Lung. Zhang Jiebin says: Pungent taste.

Its shell part.
Wang Bing says: Those with hard shells outside. Zhang Jiebin says: The skin and shells of all foods are hard; Metal resides externally.

Its animal is Chicken (Ji, 鸡).
Wang Bing says: Nature prone to fighting and injuring, resembling the use of Metal. The New Correction notes: According to the *Jinkui Zhenyan Lun*, its animal is Horse. Zhang Zhicong says: Chicken's nature is prone to fighting, sensing the Qi of solemnity and killing. Zhang Jiebin says: The *Jinkui Zhenyan Lun* says Wood animal is Chicken, Metal animal is Horse.

Its taste is Pungent (Xin, 辛).
Wang Bing says: When Shenping transforms and governs, the pungent taste of things is correct. Zhang Zhicong says: Pungent is the taste of Metal. Zhang Jiebin says: Pungent is the transformation of Metal.

Regarding the Jingshun Era (Jingshun Zhi Ji, 静顺之纪 - The Era of Quiet Obedience, representing the Balanced Water Phase): Storing without harming, governing and favoring the lower, the five transformations are all orderly.
Wang Bing says: Governing transformation. The nature of Water is downward, thus its virtue is complete. The reason rivers and seas can be kings of all valleys is because they favor the lower. Zhang Zhicong says: The balanced movement of Water is called Jingshun. All things receive the Qi of growth and flourish; since Water Movement is peaceful, although it governs storage, it does not harm things. Orderly. Governed peacefully and favoring the lower, the five Qi sense it and become orderly. Ma Shi says: Storing Qi is Water Qi. Only because Qi is balanced can it store without harming. Water nature is downward, thus it governs and favors the lower. All five transformations of growth, transformation, maturation, harvest, and storage become orderly. Zhang Jiebin says: The five transformations become orderly only after receiving Water, hence called "all orderly." Zhang Ji's case note: The *Tianyuanji Dalun* states that in years of Bing and Xin, Water Movement governs. This speaks of the balanced Qi of cold Water, with no excess or deficiency. The *Wuchang Zheng Da Lun* says "storing without suppressing" is called Balanced Qi. The *Jiao Bian Lun* says North generates Water, its virtue is chilling. The *Sanyin Ji Bing Zheng Fang Lun* has Jingshun Decoction, detailed later.

Its grain is Bean (Dou, 豆).
Wang Bing says: Black color. The New Correction notes: According to the *Jinkui Zhenyan Lun* and *Zangqi Fashi Lun*, it is the same. Zhang Zhicong says: Bean is the grain of Water. Zhang Jiebin says: It is Shu (soybean). Pure black grain color is found only in beans.

Its fruit is Chestnut (Li, 栗).
Wang Bing says: Salty taste. Zhang Zhicong says: Chestnut is black in color and salty, a fruit of the Kidney.

Its juicy part.
Wang Bing says: Those containing fluid/juice inside.

Its animal is Swine/Pig (Zhi, 彘).
Wang Bing says: Favors the lower. Zhi is Shi (pig). Zhang Jiebin says: Pig, its color is mostly black.

Its taste is Salty (Xian, 咸).
Wang Bing says: Taste is the same. Zhang Jiebin says: Salty is the transformation of Water. Zhang Ji's case note: The central movements of sixty years are recorded by the transformed Five Elements, while the Ten Heavenly Stems divide Yin and Yang, and the five tones of Tai and Shao distinguish surplus and deficiency. Jia, Bing, Wu, Geng, Ren are Yang years, representing Excess; Yi, Ding, Ji, Xin, Gui are Yin years, representing Deficiency. If Central Movement is Excess but restrained by Heaven and Earth, it becomes Balanced Qi; if Deficient but assisted by Heaven and Earth, then Gong is Zheng Gong, Shang is Zheng Shang, Yu is Zheng Yu, Jue is Zheng Jue, Zhi is Zheng Zhi. Terms like Beihua, Shenping, Fuhe, Shengming, Jingshun refer to Balanced Qi without excess or deficiency.

Regarding the Weihe Era (Weihe Zhi Ji, 委和之纪 - The Era of Submissive Harmony, representing the Deficient Wood Phase): This is called Shengsheng (Victory over Generation).
Wang Bing says: Years of Ding Mao, Ding Chou, Ding Hai, Ding You, Ding Wei, Ding Si. Zhang Zhicong says: The conquering Qi conquers the Generating Qi. Ma Shi says: This details the era of deficient annual movement. Generating Qi is Wood Qi; Transforming Qi is Earth Qi; Lengthening Qi is Fire Qi; Gathering Qi is Metal Qi. Wood Qi is deficient, so Metal can conquer it; this is called Shengsheng. Zhang Jiebin says: All Ding and Ren years belong to Wood Movement, but Ding Wood is Yin and soft, thus deficient. Hence, in the six Ding years, Generating Qi does not govern, and Gathering Qi conquers. Zhang Ji's case note: Ding and Ren transform into Wood. This is the year of deficient Shao Jue Wood Movement. In a deficient year, "I am weak"; when "I am weak," the one who conquers me takes advantage of my decline and combines its transformation. Here, the Metal that conquers Wood combines with Wood transformation, as stated in the classic: "Taking advantage of weakness to come and share the transformation." Combine means adopting their transformation as mine.

Generating Qi does not govern, Transforming Qi rises.
Wang Bing says: Wood is scarce, so Generating Qi does not govern; Earth is broad, so Transforming Qi rises. Zhang Zhicong says: Metal Qi conquers, so Wood's Generating Qi cannot display its administration. If Wood's administration is not displayed, Earth Qi has no fear, and Transforming Qi rises. Zhang Jiebin says: Wood Qi declines, Earth Qi is unrestrained.

Lengthening Qi naturally balances, Gathering Command comes early.
Wang Bing says: Fire is not offended, so Lengthening Qi naturally balances. Wood Qi is scarce, so Gathering Command comes early. Zhang Zhicong says: Wood declines, so Fire Qi is not vigorous, hence Lengthening Qi naturally balances. Metal Qi is prosperous, so Gathering Command comes early. Zhang Jiebin says: Fire has nothing to generate, so Lengthening Qi naturally balances. Wood declines and Metal conquers, so Gathering Qi comes early.

Its fruits are Jujube and Plum.
Wang Bing says: Jujube is Earth, Plum is Wood fruit. The New Correction notes: Detailed: Plum is Wood fruit. For Fire, Earth, Metal, Water deficiencies, Plum should be Peach. Wang's note is also incorrect. Zhang Zhicong says: Its fruits are Jujube and Plum. Zhang Jiebin says: Jujube is Earth fruit, Plum should be Peach, which is Metal fruit. Since Wood is deficient, Earth and Metal fruits prosper.

Its pits and shells.
Wang Bing says: Pit is Wood, Shell is Metal. Zhang Zhicong says: The pit and shell of the fruit. Zhang Jiebin says: Pit corresponds to Wood, Shell corresponds to Metal. Wood declines, Metal prospers.

Its grains are Ji and Rice.
Wang Bing says: Metal and Earth grains. Zhang Zhicong says: Grains of Ji and Rice. Zhang Jiebin says: Ji is Earth grain, Rice is Metal grain. Wood is deficient, so both grains mature.

Its tastes are Sour and Pungent.
Wang Bing says: Sour-tasting things, when ripe, also have Pungent taste. Zhang Zhicong says: Tastes of Sour and Pungent. Zhang Jiebin says: Sour indicates decline, Pungent indicates victory. Wood combines with Metal transformation.

Its animals are Dog and Chicken.
Wang Bing says: Wood follows Metal animals. Zhang Zhicong says: Animals of Dog and Chicken. Zhang Jiebin says: Dog is Wood animal, Chicken is Metal animal; there is prosperity and decline. Zhang Ji's case note: In the six Ding years with Shao Jue movement, Wood is deficient. Chen Wuye had Congrong Niuxi Tang, using Cistanche (Cong Rong, 苁蓉), Prepared Rehmannia (Shu Di, 熟地), Achyranthes (Niuxi, 牛膝), Angelica Sinensis (Dang Gui, 当归), White Peony Root (Bai Shao, 白芍), Quince (Mugua, 木瓜), Licorice (Gan Cao, 甘草), Deer Antler (Lujiao, 鹿角), Ginger (Sheng Jiang, 生姜), Jujube (Da Zao, 大枣). Crushed, take 4 qian per dose with half a cup of water and seven dried plums (Wumei, 乌梅) on an empty stomach. Miao Wen explained this formula: In that year, wind, dryness, fire, and heat were prevalent; Yang was abundant, Yin lacked fluids to extinguish the fire, leading to rampant flames. Thus, one must rely on the Water of Tianyi to control the Yang flame. Cistanche is salty and moistens downward, preventing dampness from劫 (robbing) fluids, essential for the Yang of Kan; Prepared Rehmannia is bitter and strengthens the Kidney, moistening to nourish dryness, especially relying on the Yin of the Kidney. Combined with Achyranthes (sour and neutral) reaching downward, and combined with Dang Gui and Bai Shao (sour and pungent) transforming Yin, going directly to the Liver storing Blood, blood dryness can be无忧 (without worry). Quince (sour) drains Shaoyang; Licorice (sweet) drains Shaoyin; Dried Plum stops diarrhea; Deer Antler treats sores; Ginger and Jujube harmonize Ying and Wei. This is the general principle of medicine for the Shao Jue Wood Movement year, useful for verification, so appended.

Regarding the Fuming Era (Fuming Zhi Ji, 伏明之纪 - The Era of Hidden Brightness, representing the Deficient Fire Phase): This is called Shengchang (Victory over Lengthening).
Wang Bing says: Storing Qi conquers Lengthening Qi. Referring to years of Gui You, Gui Wei, Gui Si, Gui Mao, Gui Chou, Gui Hai. Zhang Zhicong says: Fire Movement is deficient, so Water conquers its lengthening. Ma Shi says: Lengthening Qi belongs to Fire, Storing Qi belongs to Water, Gathering Qi belongs to Metal. Fire Qi is deficient, so Water can conquer it; this is called Shengchang. Zhang Jiebin says: Fire is deficient. All Wu and Gui years belong to Fire Movement, but Gui is Yin and soft, thus deficient. Hence, in the six Gui years, Lengthening Qi does not disseminate, and Storing Qi conquers. Zhang Ji's case note: Wu and Gui transform into Fire. These are the six Gui years of deficient Shao Zhi Fire Movement. Excess unifies transformation; Deficiency combines transformation. This means "I am weak"; when "I am weak," the one who conquers me takes advantage of my decline and combines its transformation. Thus, in this deficient Shao Zhi Fire Movement, the Water that conquers Fire combines with Fire transformation, as stated in the classic: "Taking advantage of weakness to come and share the transformation." Hence called Shengchang, and Storing Qi reverses to spread, combining transformation. Combine means transforming me.

Lengthening Qi does not disseminate, Storing Qi reverses to spread.
Wang Bing says: Fire's Lengthening Qi cannot be implemented, so Water's Storing Qi reverses to spread in the season.

Gathering Qi governs itself, Transforming Command balances.
Wang Bing says: The principles of Metal and Earth have no inherent conflict with the annual Qi, so Metal governs itself, and Earth balances its Qi. Zhang Zhicong says: Fire Qi is hidden, so Metal has no fear, thus Gathering Qi can govern itself. Fire is deficient, so the generated Earth Qi is not vigorous, hence Transforming Command balances.

Its fruits are Chestnut and Peach.
Wang Bing says: Chestnut is Water fruit, Peach is Metal fruit. Zhang Jiebin says: Chestnut is Water fruit, Peach is Metal fruit. Fire is deficient, so both fruits mature.

Its vascular network and juicy parts.
Wang Bing says: Network refers to branches/pulses, Juicy refers to having juice. Zhang Jiebin says: Network corresponds to Fire, Juicy corresponds to Water.

Its grains are Bean and Rice.
Wang Bing says: Bean is Water grain, Rice is Metal grain. Zhang Jiebin says: Bean is Water grain, Rice is Metal grain; both grains mature.

Its tastes are Bitter and Salty.
Wang Bing says: Bitter combined with Salty. Zhang Jiebin says: Bitter declines, Salty conquers.

Its animals are Horse and Swine.
Wang Bing says: Fire follows Water animals. Zhang Jiebin says: Horse (Fire animal) should decline, Swine (Water animal) should prosper. Zhang Ji's case note: In the six Gui years with Shao Zhi Fire Movement, Fire is deficient. Chen Wuye had Huangqi Fushen Tang, using Astragalus (Huangqi, 黄耆), Poria (Fushen, 茯神), Polygala (Yuanzhi, 远志), Placenta (Ziheche, 紫河车), Coix Seed (Miren, 米仁). Another formula includes Zizyphus Seed (Zaoren, 枣仁). Crushed, take 4 qian per dose with half a cup of water, three slices of ginger, and one jujube on an empty stomach. Miao Wen explained this formula: In the six Gui years of Water, the stored organ is Heart. Heart is the storehouse for generating Blood; sufficient Blood nourishes the hundred vessels, insufficient Blood leads to many side symptoms. The formula uses Astragalus to move outward, Poria entering the Heart, Placenta (flesh and blood with emotion) to tonify Heart Blood, Polygala guiding Li (Heart) into Kan (Kidney) to nurture Heart Spirit, assisted by Coix Seed (sweet and bland) to please the Spleen. As infants need a matchmaker (Huangpo), treating Heart and Kidney requires treating the Spleen. Generally, diseases of Qi intersection often belong to Stored Qi invading, unlike the Six Fu organs which can be purged. Even if used occasionally as adjuvant, it should not be excessive. The ten formulas of Heavenly Stems embody this meaning, specifically highlighted, already serving as a needle at the top of the head for surgeons of the world.

Regarding the Beijian Era (Beijian Zhi Ji, 卑监之纪 - The Era of Humble Supervision, representing the Deficient Earth Phase): This is called Jianhua (Reduced Transformation).
Wang Bing says: Refers to reduced transformation. Years of Ji Si, Ji Mao, Ji Chou, Ji Hai, Ji You, Ji Wei. Zhang Zhicong says: Earth Movement is deficient, so Transforming Qi reduces, and Wood counter-conquers. Ma Shi says: Transforming Qi belongs to Earth, Generating Qi belongs to Wood, Lengthening Qi belongs to Fire, Gathering Qi belongs to Metal. Earth Qi is insufficient, so Wood can conquer it. Zhang Jiebin says: All Jia and Ji years belong to Earth Movement, but Ji is Yin and soft, thus deficient. Hence, in the six Ji years, Transforming Qi does not command, called Jianhua. Zhang Ji's case note: These are the six Ji years of deficient Shao Gong Earth Movement. Deficiency means "I am weak"; when "I am weak," the one who conquers me takes advantage of my decline and combines my transformation. Combine means adopting their transformation as mine. This is the deficient Shao Gong Earth Movement, where the Wood that conquers Earth combines with Earth transformation, as stated in the classic: "Taking advantage of weakness to come and share the transformation." Hence called Jianhua.

Transforming Qi does not command, Generating Administration alone shines.
Wang Bing says: Earth is scarce, and Wood exclusively uses its function. Zhang Zhicong says: Transforming Qi cannot execute its command, so Generating Administration alone shines.

Lengthening Qi is orderly, Rain is delayed, Gathering Qi is balanced.
Wang Bing says: No interference means order. Transforming Qi reduces, so rain is delayed. Zhang Zhicong says: Wood and Fire generate each other, so Lengthening Qi is orderly. Transforming Qi does not command, so rain is delayed. Earth Qi is deficient, so Gathering Qi balances itself. Zhang Jiebin says: Fire and Earth do not offend, so Lengthening Qi is orderly. Earth virtue declines, so rain is delayed. Metal has nothing to generate, so Gathering Qi balances.

Its fruits are Plum and Chestnut.
Wang Bing says: Plum is Wood fruit, Chestnut is Water fruit. Zhang Jiebin says: Plum is Wood fruit, Chestnut is Water fruit. Earth is deficient, so both fruits mature.

Its juicy and pit parts.
Wang Bing says: Juicy contains fluid, Pit is hard inside. The New Correction notes: Detailed: Previous and subsequent Juicy fruits govern Water; this "Juicy" character should be "Meat" (Rou, 肉). Wang's note is also incorrect. Zhang Jiebin says: Juicy corresponds to Water, Pit corresponds to Wood.

Its grains are Bean and Hemp.
Wang Bing says: Bean is Water grain, Hemp is grain. Zhang Jiebin says: Bean is Water grain, Hemp is grain; both grains mature.

Its tastes are Sour and Sweet.
Wang Bing says: Sweet-tasting things, when ripe, also have Sour taste. Zhang Jiebin says: Sour conquers, Sweet declines.

Its animals are Ox and Dog.
Wang Bing says: Earth follows Wood animals. Zhang Jiebin says: Ox is Earth animal, should decline; Dog is Wood animal, should prosper. Zhang Ji's case note: In the six Ji years with Shao Gong Earth Movement, Earth is deficient. Chen Wuye had Baizhou Houpo Tang, using Atractylodes Macrocephala (Baizhu, 白术), Magnolia Bark (Houpo, 厚朴), Pinellia (Banxia, 半夏), Cinnamon Heart (Guixin, 桂心), Agastache (Huoxiang, 藿香), Green Tangerine Peel (Qingpi, 青皮), Processed Ginger (Paojiang, 炮姜), Roasted Licorice (Zhigancao, 炙草). Crushed, take 4 qian per dose with three slices of ginger and one jujube, warm before meals. Miao Wen explained this formula: Annual Earth is deficient, Wood will inevitably conquer. Tonifying Taiyin requires simultaneously draining Jueyin. The Spleen is Yin Earth, disliked by Dampness, feared by Liver. Its resources originate from the Stomach. If Stomach does not descend, Spleen Qi cannot ascend; if Stomach cannot circulate essence and Qi, Spleen has no resources. Thus, Chief Baizhu (bitter and sweet) enters Spleen to dry Dampness; Assistant Houpo (bitter and warm) calms Stomach and regulates Qi. This is the method of tonifying Zang and unblocking Fu. Liver is the General, taking advantage of Earth's insufficiency to invade the Central Region, so it should be drained. Guixin drains Liver Qi, Qingpi drains Liver Blood, Gancao moderates Liver urgency, Huoxiang horizontally enters Spleen meridians, Paojiang ascends to Spleen meridian, Banxia descends to promote Spleen Qi. All aim to stabilize the Central Earth, naturally fearing not the flowing wind.

Regarding the Conge Era (Conge Zhi Ji, 从革之纪 - The Era of Following Transformation, representing the Deficient Metal Phase): This is called Zhesou (Broken Gathering).
Wang Bing says: Fire breaks the Gathering Qi of Metal. Referring to years of Yi Chou, Yi Hai, Yi You, Yi Wei, Yi Si, Yi Mao. Zhang Zhicong says: Metal Movement is deficient, so Gathering Administration is broken. Ma Shi says: Gathering Qi belongs to Metal, Generating Qi belongs to Wood, Lengthening Qi belongs to Fire, Transforming Qi belongs to Earth. Metal Qi is deficient, so Fire can break it; this is called Zhesou. Zhang Jiebin says: All Yi and Geng years belong to Metal Movement, but Yi is Yin and soft, thus deficient. Hence, in the six Yi years, Gathering Qi is all broken. Zhang Ji's case note: These are the six Yi years of deficient Shao Shang Metal Movement. Deficiency means "I am weak"; when "I am weak," the one who conquers me takes advantage of my decline and combines its transformation. This is the deficient Shao Shang Metal Movement, where the Fire that conquers me combines with Metal transformation, as stated in the classic: "Taking advantage of weakness to come and share the transformation." Combine means adopting their transformation as mine. Hence called Zhesou, and Generating Qi rises.

Gathering Qi is late, Generating Qi rises.
Wang Bing says: Late means not timely. If Gathering Qi cannot proceed on time, Generating Qi spreads and utilizes it. Zhang Zhicong says: If Gathering Qi is late, Wood has no fear, and Generating Qi rises. Zhang Jiebin says: When Metal's Gathering Qi is late, Wood's Generating Qi spreads and prospers.