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[Background Information]
Book: Neijing Yaoyue (Clarifications of Medicines in the Inner Canon)
Author: Zhang Ji (Zhang Ji)
Dynasty: Qing Dynasty
Chapter: Five Directions (Part 2/3)
Category: Materia Medica

The East corresponds to Wood. Its Emperor is Taihao, and its assistant deity is Goumang. Wood Qi arises in the Yin month, flourishes in the Mao month, and dies in the Wei month; these three periods all belong to Wood. The *Book of Han* records that the Zhen trigram is located in the East, corresponding to Spring and the element Wood. The nature of Wood is "Quzhi" (bending and straightening). If hunting is not rested from, diet is unregulated, entering and exiting are without restraint, and treacherous schemes exist, then Wood will not manifest its nature of bending and straightening.

Wind generates Wood.
Wang Bing states: Yang Qi generates wind, which鼓动 (stirs and blows), causing grass and trees to flourish. Thus, it is said that wind generates Wood. This is the transformation produced by harmonious Qi.

Wood generates Sour flavor.
Wang Bing states: All things with a sour taste originate from the biochemical transformation of Wood Qi.

Sour flavor nourishes the Liver.
Wang Bing states: Sour flavor enters the stomach and is nourished in the Liver. Zhang Zhicong states: The five directions generate the Five Qi of Heaven; the Five Qi generate the Five Elements of Earth; and these generate the Five Zang organs. The Five Zang organs further generate the Five Tissues externally. Essentially, humans are formed by inheriting the Qi and flavors of the Five Directions of Heaven and Earth. Zhang Jiebin states: This is the biochemical law of the East. Understanding this allows one to treat Liver diseases and tonify the Heart.

The flavor of the East is Sour.
Wang Bing states: Things that change and produce a sour taste are the result of the prosperity and decline of Wood Qi. Currently, wild foods in the East are mostly sour.

Sour flavor damages the Sinews.
Wang Bing states: Sour flavor drains Liver Qi; if drained excessively, it damages Qi. The *Ling Shu* states: Sour flavor travels to the Sinews; those with sinew diseases should not eat much sour food, for this reason. "Traveling to the Sinews" refers to the rapid dissemination of Qi. Blood, Qi, flesh, and bone renew together. The New Correction notes: Detailed annotations state that this text in the *Ling Shu* is actually from the *Su Wen: Xuan Ming Wu Qi Pian*. According to the *Jia Yi Jing*, this is attributed to the *Su Wen*, and Wang Bing considers the reference to the *Ling Shu* as an error.

Pungent flavor overcomes Sour flavor.
Wang Bing states: Pungent belongs to Metal flavor, thus overcoming the Sour of Wood. If there is excess Sour, it is controlled by Pungent. Wu Kun states: This addresses disease caused by excessive Wood Qi in the East, which is balanced by the Metal command of the West.

The South generates Heat.
Wang Bing states: What is generated by extreme Yang Qi is the administration of Ministerial Fire and Sovereign Fire. The vast sky is dim and hazy, like light dust; mountains and rivers burn, indicating Heat. The sun is not bright, its color like cinnabar, indicating stagnant Heat. Like red clouds suddenly rising, leaves accumulating, fluctuating between full and empty, this is the heat of cliffs and valleys. Wu Kun states: This explores the generative principle of the South. Understanding this allows one to treat Heart diseases and generate Spleen Earth. Ma Shi states: The South generates Heat; the Heat of the Six Heavenly Qi resides in the South, serving as the beginning of growth in the earthly form. From Heat comes Fire; Bitter flavor enters Heart Blood, and Spleen Earth is thereby generated. Zhang Ji's note: The *Book of Rites* states that the South is Summer. "Xia" (Summer) means "Jia" (borrowing/provision), i.e., growing, nurturing, and achieving benevolence through provision. The *Huainanzi: Tianwen Xun* states that the South belongs to Fire, its Emperor is Yandi, and its deity is Zhurong. Fire Qi arises in the Yin month, flourishes in the Wu month, and dies in the Xu month; these three periods all belong to Fire. The *Book of Han* records that the Li trigram is located in the South, corresponding to Summer and the element Fire. The nature of Fire is "Yanshang" (flaming upward). If laws are abandoned, meritorious officials are exiled, the crown prince is deposed, and maternal relatives are made wives, then Fire will not flame upward.

Heat generates Fire.
Wang Bing states: When Heat Qi is extreme, Fire transport is vigorous and bright, thus it is said that Heat generates Fire. Fire is the biochemical manifestation of extreme Yang Qi. When Heat Qi transforms, it causes intense summer heat and muggy stagnation; at its extreme, it burns, scorches, melts, and dissolves.

Fire generates Bitter flavor.
Wang Bing states: All things with a bitter taste originate from the biochemical transformation of Fire Qi. Sweet substances encountering fire become charred and bitter; bitterness transforms from fire, which can be verified.

Bitter flavor nourishes the Heart.
Wang Bing states: Bitter substances enter the stomach and transform into the Heart. Zhang Jiebin states: This is the biochemical law of the South. Understanding this allows one to treat Heart diseases and tonify the Spleen.

The flavor of the South is Bitter.
Wang Bing states: Things that change and produce a bitter taste are the result of the gathering and dispersing of Fire Qi. Currently, wild organisms in the South are mostly bitter.

Bitter flavor damages Qi.
Wang Bing states: Generally speaking, Bitter damages Qi due to its dryness. If Bitter is combined with Heat, the damage is even more severe. How to prove this? Drinking wine causes shortness of breath; too much leads to panting and urgency, which is evidence. Long-term partial consumption of Bitter-Cold substances promotes Fire and also damages Qi. Temporary treatment with formulas is similar to "Shao Huo Sheng Qi" (Minor Fire generates Qi).

Salty flavor overcomes Bitter flavor.
Wang Bing states: Wine is resolved by Salt; the physical principle is clear. Fire and Bitter are controlled by Water and Salt. Wu Kun states: This addresses disease caused by excessive Fire Qi in the South, which is balanced by the Water command of the North.

The Center generates Dampness.
Wang Bing states: The Center belongs to Earth. High mountains have damp earth; springs emerge from the ground; water sources are at mountain bends; clouds arise in rock valleys—this is its image. Earth nature is internally stored; when activated, it functions, causing rain to fall and clouds to rise. The Center generating Dampness is undeniable. Thus, historical records state "Earth moistens and heat prevails" in the sixth month, referring to this. Ma Shi states: The Dampness of the Six Heavenly Qi resides in the Center, serving as the beginning of generation in the earthly form. From Dampness comes Earth; Sweet flavor enters the Spleen and governs flesh. Zhang Ji's note: The *Huainanzi: Tianwen Xun* states that the Center belongs to Earth, its Emperor is Huangdi, and its deity is Houtu. Earth Qi arises in the Wu month, flourishes in the Xu month, and dies in the Yin month; these three periods all belong to Earth.

Dampness generates Earth.
Wang Bing states: When Damp Qi is internally stored, the Earth body is complete. Dampness allows Earth to generate; dryness causes Earth to die. Death leads to the withering of all things; life leads to the flourishing of all things. This is the transformation of Damp Qi. When Damp Qi transforms, Earth settles, clouds rise, and rain falls; at its extreme, it causes sudden pouring rain and soil collapse.

Earth generates Sweet flavor.
Wang Bing states: All things with a sweet taste originate from the biochemical transformation of Earth Qi.

Sweet flavor nourishes the Spleen.
Wang Bing states: Sweet substances enter the stomach and first enter the Spleen. Wu Kun states: This explores the generative principle of the Center. Understanding this allows one to treat Spleen diseases and tonify the Lungs. Zhang Jiebin states: This is the biochemical law of the Center.

The flavor of the Center is Sweet.
Wang Bing states: Things that change and produce a sweet taste are the beginning and end of Earth transformation. Currently, substances in the Central Plains region are mostly sweet and bland.

Sweet flavor damages the Spleen.
Wang Bing states: This is due to exceeding seasonal limits. The New Correction notes: According to the *Yin Yang Ying Xiang Da Lun*, Sweet damages flesh.

Sour flavor overcomes Sweet flavor.
Wang Bing states: Excess Sweet is controlled by Sour to save Spleen Qi. Wu Kun states: This addresses disease caused by excessive Earth Qi in the Center, which is balanced by the Wood command of the East.

The West generates Dryness.
Wang Bing states: Yang Qi has descended, Yin Qi rises again; the air is crisp and winds are strong, thus Dryness is generated. Rocks and valleys have blue dust; river sources are verdant; smoke floats among grass and trees, appearing misty from afar; this is the Dryness transformation generated by Metal Qi. At night, white haze rises, light as fine mist, uniform in color everywhere; stars and moon are bright; this is the Bai Lu (White Dew) Qi generated by Metal Qi, where all things achieve Yin completion. The vast sky is dusty and dim, Qi stagnates yellow-black, vision cannot see far, moving without wind, transitioning from Yin to Yang, like clouds and fog; this is Killing Qi, also generated by Metal Qi as Frost Qi. Valleys, rivers, and marshes are turbid and dim like fog, dense and oppressive, sad and mournful, indistinguishable within close range; this is Killing Qi about to be used, also generated by Metal Qi as Transport Qi. Heavy rain falls from heaven, harmonious Qi rises from the West, clouds roll, Yang shines, the vast sky clears; Dryness generates in the West, its principles evident. Wu Kun states: This explores the generative principle of the West. Understanding this allows one to treat Lung diseases and preserve Kidney Qi. Ma Shi states: The West generates Dryness; the Dryness of the Six Heavenly Qi resides in the West, serving as the beginning of gathering and harvesting in the earthly form. From Dryness comes Metal; Pungent flavor enters the Lungs, governs skin and hair, and involves the Kidneys. Zhang Ji's note: The *Huainanzi: Tianwen Xun* states that the West belongs to Metal, its deity is Shaohao, and its assistant is Rushou. Metal Qi arises in the Si month, flourishes in the You month, and dies in the Chou month; these three periods all belong to Metal. The *Book of Han* records that the Dui trigram is located in the West, corresponding to Autumn and the element Metal. The nature of Metal is "Congge" (following transformation). War aggression, neglecting the people, fortifying cities, and invading borders cause Metal to not follow transformation.

Dryness generates Metal.
Wang Bing states: Strong Qi and cutting winds make metal ring loudly; the evidence of Dryness is known through hearing and sight. This Dryness transformation makes all things firm. Such is the transformation of Dryness on things; at its extreme, heaven and earth become bleak and austere, human qi and walking persons all fear it, and grass and trees wither.

Metal generates Pungent flavor.
Wang Bing states: All things with a pungent taste originate from the completion of Metal transformation.

Pungent flavor nourishes the Lungs.
Wang Bing states: Pungent substances enter the stomach and first enter the Lungs. Zhang Jiebin states: This is the biochemical law of the West. Understanding this allows one to treat Lung diseases and tonify the Kidneys.

The flavor of the West is Pungent.
Wang Bing states: Things that change and produce a pungent taste are the result of the joining and parting of Metal Qi. Currently, wild grass and trees in the West are mostly pungent.

Pungent flavor damages Skin and Hair.
Wang Bing states: This is due to exceeding seasonal limits. Pungent-Heat is even more severe.

Bitter flavor overcomes Pungent flavor.
Wang Bing states: Bitter belongs to Fire flavor, thus overcoming the Pungent of Metal. Wu Kun states: This addresses disease caused by excessive Metal Qi in the West, which is balanced by the Fire command of the South. The old text read "Heat damages skin and hair, Cold overcomes Heat"; Kun arbitrarily changed it to "Dryness damages skin and hair, Heat overcomes Dryness."

The North generates Cold.
Wang Bing states: Yang Qi hides, Yin Qi rises; policies are distributed and widely implemented, thus Cold is generated. The vast sky is clear and pure, black Qi floats in the void, the sky color is dark; this is the Cold Qi of high altitudes. If the Qi resembles scattered hemp, black at both ends, slightly visible in river and marsh cold Qi. The vast sky is clear and white, empty like snow reflection, uniform in color everywhere; this is the Cold Qi of valleys. The vast sky is white and dim, fire bright without obstruction, like foggy rain, solemn everywhere looking north, color dark and condensed, falling at night; this is the Cold transformation generated by Water Qi. The vast sky condenses Yin, white dust dims and obscures, heaven and earth are one color, indistinguishable at a distance; this is Cold-Damp condensation, indicating snow is coming. Earth cracks, water freezes, channels dry up, dead marshes float salt, Water contracts and Earth hardens; this is Earth overcoming Water, Water unable to be self-clear, which is the use of Cold generated by clear water. Wu Kun states: This explores the generative principle of the North. Understanding this allows one to treat Kidney diseases and tonify the Liver. Ma Shi states: The North generates Cold; the Cold of the Six Heavenly Qi resides in the North, serving as the beginning of storage in the earthly form. From Cold comes Water; Salty flavor enters the Kidneys, governs bones, and involves the Liver. Zhang Ji's note: The *Huainanzi: Tianwen Xun* states that the North belongs to Water, its Emperor is Zhuanxu, and its assistant is Xuanming. Water Qi arises in the Shen month, flourishes in the Zi month, and dies in the Chen month; these three periods all belong to Water. The *Book of Han* records that the Kan trigram is located in the North, corresponding to Winter and the element Water. The nature of Water is "Runxia" (moistening downward). Neglecting ancestral temples, failing to pray or sacrifice, defying heavenly seasons causes Water to not moisten downward. The *Hetuo Kuodi Xiang* states that the West is the Heavenly Gate and the East is the Earthly Door. The Heavenly Gate has no upper limit; the Earthly Door has no lower limit. Meng Kang states: The Upper direction refers to North and East, where Yang Qi sprouts, hence "Upper"; the Lower direction refers to South and West, where Yin Qi sprouts, hence "Lower". The *Rites of Zhou* states that high places are for life, low places are for death. The *Wulun* states that the Northwest is high and the Southeast is low; East-West is long, North-South is short.

Cold generates Water.
Wang Bing states: Cold assists Yin transformation, from which Water is born. This is the biochemical process of Cold Qi. When Cold Qi transforms, water freezes into ice; at its extreme, water dries up and ice becomes hard.

Water generates Salty flavor.
Wang Bing states: All things with a salty taste originate from the completion of Water transformation. When water marshes dry up, saline salts proliferate. The ocean tastes salty; salt forms from Water transformation, so salinity is produced by water, a matter clearly visible. Boiling water yields a salty taste, which is near and visible.

Salty flavor nourishes the Kidneys.
Wang Bing states: Salty flavor enters the stomach and first returns to the Kidneys. Zhang Jiebin states: This is the biochemical law of the North. Understanding this allows one to treat Kidney diseases and tonify the Liver.

The flavor of the North is Salty.
Wang Bing states: Things that change and produce a salty taste are the result of the coagulation and dispersion of Water transformation. Currently, river and marsh lands in the North are mostly saline.

Salty flavor damages Blood.
Wang Bing states: If flavor is overly salty, throat dryness and thirst occur; the meaning of damaging Blood is evident.

Sweet flavor overcomes Salty flavor.
Wang Bing states: Thirst quenched by drinking sweet spring water stops throat dryness. Sweet is the flavor of Earth, thus it overcomes the Salty of Water. Wu Kun states: This addresses disease caused by excessive Water Qi in the North, which is balanced by the Earth command of the Center. Zhang Ji's note: Regarding the Five Elements generating Five Flavors, various schools do not explain the reason. Only Huang Kunzai argues: Wood nature is ascending and developing; straight leads to ascent, curved leads to depression and failure to ascend, thus making Sour. Metal nature is contracting and collecting; following leads to descent, resisting leads to stagnation and failure to descend, thus making Pungent. Metal and Wood can regulate the ascent and descent of Water and Fire. Wood straight allows Kidney Water to ascend left with Wood; Metal following allows Heart Fire to descend right with Metal. Wood curved but not straight, thus Kidney Water moistens downward and makes Salty. Metal resisting but not following, thus Heart Fire flares upward and makes Bitter. If Water and Fire interact, and Metal and Wood ascend and descend, their power lies primarily in Earth. Earth is the central Qi of Water, Fire, Metal, and Wood. Rotating left transforms Wood and Fire; rotating right transforms Metal and Water. It is truly the parent of the Four Images. Not Bitter, not Salty, not Sour, not Pungent, thus it makes Sweet. If Ji Earth does not ascend, Water and Wood sink and make Sour and Salty; if Wu Earth does not descend, Fire and Metal reverse upward and make Bitter and Pungent. Since Earth governs the Five Flavors, the Sour, Bitter, Pungent, and Salty of the Four Images are all stagnations of Earth Qi. Each of the Four Images contains Earth Qi; when Earth stagnates, it transmits to the Four Zang organs to produce various flavors. Thus, the original function of harmonizing the Five Zang organs lies in the Central Palace. This theory truly reveals what predecessors had not expressed and deserves investigation.

The *Su Wen: Wu Chang Zheng Da Lun* states: Heaven is deficient in the Northwest, so the Left is Cold and the Right is Cool; Earth is incomplete in the Southeast, so the Right is Hot and the Left is Warm. What is the reason?
Wang Bing states: Facing Xun implies speech. Wu Kun states: Yang Essence descends to the lower, Yin Essence offers to the upper; this is the principle of Yin-Yang interaction. Left Hot and Right Warm, Left Cold and Right Cool, is the principle of Five Elements establishing positions. Zhang Zhicong states: Heaven has Yin and Yang, Earth has Yin and Yang, so discussing Heaven's Five Movements and then Earth's Four Directions. Left Cold Right Cool, Right Hot Left Warm, follows the Later Heaven Bagua images. In the Later Heaven Bagua, Li is South, Kan is North, Zhen is East, Dui is West; the Four Directions existed after Heaven and Earth opened. Ma Shi states: This discusses the terrain of the world, disease bodies, treatment methods, and longevity. Some speak of combining the four directions, some of dividing one direction. Heaven's deficiency is in the Northwest; true North is Left and its Qi is Cold; true West is Right and its Qi is Cool. Earth's incompleteness is in the Southeast; true East is Left and its Qi is Warm; true South is Right and its Qi is Hot. Left and Right are spoken from the perspective of a person sitting in the Northwest facing Southeast. Zhang Jiebin states: Heaven is deficient in the Northwest, thus the Northwest is the Heavenly Gate; Earth is incomplete in the Southeast, thus the Southeast is the Earthly Door. The *Wu Chang Zheng Da Lun* says "When Wu and Ji divide, Kui, Bi, Jiao, and Zhen are the gates of Heaven and Earth," which aligns with this meaning. This section speaks of back to Qian and face to Xun. Qian resides in the Northwest, so Left is North and Right is West, thus Left Cold Right Cool. Xun resides in the Southeast, so Right is South and Left is East, thus Right Hot Left Warm, corresponding to the Qi of the four seasons. Zhang Ji's note: The *Su Wen: Yi Fa Fang Yi Lun* states: The Eastern region is where Heaven and Earth begin to generate; land of fish and salt, beside the sea and water. People eat fish and love salt; fish causes internal heat, salt defeats Blood. The Southern region is where Heaven and Earth grow and nurture, where Yang Qi is abundant. Its land is low, water and soil weak, gathering fog and dew. People love Sour and eat fermented food, resulting in reddish skin texture; this is East Warm and South Hot. The Western region is the domain of Metal King, gathering sand and stone. People live on hills and face much wind, eat rich food and are fat, evil cannot harm their body. The Northern region is the domain closed and stored by Heaven and Earth. Its land is hilly, wind cold and ice frozen. People enjoy living in the wild and eating milk products; internal cold generates fullness diseases; this is West Cool and North Cold.

Qibo states: There are differences in Yin and Yang Qi regarding height and depth, and scarcity and abundance.
Wang Bing states: Height and depth refer to terrain; scarcity and abundance refer to the difference in the prosperity and decline of Yin and Yang Qi. Currently, the Central Plains terrain is higher in the Northwest and lower in the Southeast; Cool in the West, Cold in the North, Warm in the East, Hot in the South; the Qi transformation remains thus. Zhang Zhicong states: Scarcity and abundance are the Four Images.

The Southeast is Yang; Yang's essence descends to the lower, thus Right is Hot and Left is Warm.
Wang Bing states: Yang Essence descends, thus the earth's temperature is warm and harmonious below. Yang Qi is born in the East and flourishes in the South, thus East is Warm and South is Hot; the amount of Qi is clear. Ma Shi states: Bo says Heaven's Qi is Yang. Northwest is high, Southeast is low, and Yang Essence descends, thus South is Hot and East is Warm. The *Lixiang Xinshu* states the Pole Star is 36 degrees above the horizon, always visible. The *Xiangyinjiuli* states warm and thick Qi of Heaven and Earth begins in the Northwest and flourishes in the Southeast. Zhang Jiebin states: Yang Qi descends from above to below. The Southeast is low, thus East is Warm and South is Hot; Yang begins in the East and flourishes in the South.

The Northwest is Yin; Yin's essence offers to the upper, thus Left is Cold and Right is Cool.
Wang Bing states: Yin Essence offers upward, thus the earth is cold and harmonious above. Yin Qi is born in the West and flourishes in the North, thus West is Cool and North is Cold. The ruler faces Xun to speak, ministers face Qian to respond. The New Correction notes: The detailed explanation of Heaven and Earth's deficiency and Yin-Yang is also in the *Yin Yang Ying Xiang Da Lun*. Ma Shi states: Earth is Yin. Southeast is low, Northwest is high, and Yin Essence rises, thus North is Cold and West is Cool. The *Lixiang Xinshu* states the South Pole enters 36 degrees below the earth, always hidden. The *Xiangyinjiuli* states strict and condensed Qi of Heaven begins in the Southeast and flourishes in the Northwest, thus high is Cold and low is Hot. Zhang Jiebin states: Yin Qi offers upward from below. The Northwest is high, thus West is Cool and North is Cold; Yin begins in the West and flourishes in the North. Zhang Ji's note: The *Hetuo Kuodi Xiang* states the Northwest is the Heavenly Gate and the Southeast is the Earthly Door. Heavenly Gate has no upper limit; Earthly Door has no lower limit. Meng Kang says: Upper refers to North and East, where Yang Qi sprouts; Lower refers to South and West, where Yin Qi sprouts. The *Rites of Zhou* states high places are for life, low places are for death.

Therefore, Earth has height and depth, Qi has warmth and coolness. High places have Cold Qi, low places have Hot Qi.
The New Correction notes: According to the *Liuyuan Zhengji Dalun*, in the highest places, Winter Qi is always present; in the lowest places, Spring Qi is always present. Zhang Zhicong states: Jing refers to the Jing Water generated by Taiyi. Heaven's Qi covers the lower, Jing Qi connects to Heaven. Thus the *Yin Yang Ying Xiang Lun* says Heaven has Jing and Earth has Form. Heaven is Yang and Jing is Yin, a cycle of Yin-Yang above and below. Thus, descending Jing to the lower causes Yang Qi to ascend, hence Right Hot and Left Warm. Offering Yin Essence to the upper causes Yang Qi to hide below, hence Left Cold and Right Cool. Northwest is high, Southeast is depressed, thus high places have Cold Qi and low places have Hot Qi. Zhang Ji's note: Cold, Heat, Warm, and Cool cannot be generalized. Winter may have untimely Warmth, Summer may have untimely Cold, Spring may have untimely Dryness, Autumn may have untimely Warmth. Also, Spring Qi moves West, Autumn Qi moves East, Summer Qi moves North, Winter Qi moves South. In low places, Spring Qi is always present; in high hills, Winter Qi is always present. Heaven is deficient in the Northwest and windy; Earth is incomplete in the Southeast and damp. Northwest land is dense, how can everyone be solid? Southeast land is thin, how can everyone be deficient? Long drought causes extreme Yang; long rain causes extreme Yin. Yang-excess people endure Autumn/Winter but not Spring/Summer, liking Yin-Cold and disliking Yang-Warmth. Yin-excess people endure Spring/Summer but not Autumn/Winter, liking sunny brightness and disliking rainy gloom. This requires separate discussion.

Thus, those adapting to Cold/Cool experience distension; those adapting to Warm/Hot experience sores. Treating distension by purging resolves it; treating sores by sweating resolves it. This is the normal opening and closing of Cou Li, differing only in scarcity and abundance.
Wang Bing states: Northwest and Southeast refer to the general scope. Verifying by climate, the inhabited areas of the Central Plains terrain are generally high and cold, low and hot. Observing, high mountains have much snow, flat plains have much rain; high mountains are cold, flat plains are hot; thus height/depth and cold/heat are evident. In China, major height/depth differences are divided into thirds in East, West, South, North. One from Han/Shu/Jiangnan to the sea; two from Han River North to Pingyao County; three from Pingyao North Mountain to Fanjie Beihai. Thus, South division is Great Heat, Middle division is Half Cold/Half Heat, North division is Great Cold. Beyond North/South extremes, Cold is slight in Great Heat division, Heat is slight in Great Cold division. However, climbing to extreme mountain tops, South-facing and North-facing sides differ greatly in cold/heat and prosperity/withering. Differences in East/West height/depth are also three. One from Yuanyuan West to Shazhou; two from Kaifeng County West to Yuanyuan; three from Kaifeng County East to Canghai. Thus, East division is Great Warmth, Middle division is Half Warm/Half Cool, West division is Great Cool. Great Warmth division has 2/5 Cold; Great Cool division has 2/5 Heat. Beyond Warm/Cool extremes, Warm/Cool extremes become Great Heat/Great Cold. Generally, this is the case. However, in nine divisions, Cold extremizes in Northeast, Heat extremizes in Southwest. Among the nine divisions, there are height/depth differences; high places are Damp, low places are Dry; this is minor difference in Cold/Heat. Speaking broadly, height/depth is one factor. Why? Central Plains terrain is high in West/North, low in East/South. Now all rivers gather into the East's Canghai, so East/South/North/West height/depth is known. First, terrain height/depth causes different Cold/Heat; second, Yin/Yang Qi has scarcity/abundance, showing Warm/Cool differences. Verifying by climate now: Spring Qi moves West, Autumn Qi moves East, Winter Qi moves South, Summer Qi moves North. Comparing Middle division, climate from Kaifeng to Yuanyuan matches historical records. Comparing East movement, from Kaifeng to Canghai, every 100 li, Autumn Qi arrives one day late, Spring Qi emerges one day early. Comparing West movement, from Yuanyuan West to Fanjie Qishi, south-facing and NW/SE channels: every 40 li, Spring Qi emerges one day late, Autumn Qi arrives one day early; north-facing and NE/SW channels: every 15 li, Spring Qi emerges one day late, Autumn Qi arrives one day early. Comparing South movement, channels north-facing and NE/SW: every 500 li (New Correction: other versions say 15 li), Yang Qi moves one day late, Yin Qi moves one day early; south-facing and SE/NW channels: every 15 li, Heat Qi arrives one day early, Cold Qi arrives one day late; broad flat land: every 50 li, Yang Qi emerges one day early, Cold Qi arrives one day late. Comparing North movement, channels south-facing and SE/NW: every 25 li, Yang Qi moves one day late, Yin Qi moves one day early; north-facing and NE/SW channels: every 15 li, Cold Qi arrives one day early, Heat Qi arrives one day late; broad flat land: every 20 li, Heat Qi arrives one day late, Cold Qi arrives one day early. Generally so. However, high and steep places always have Winter Qi; flat and low places always have Summer Qi. Observing snow melting and grass flourishing confirms this. Land shapes naturally include Bow-shaped rivers, Snake-shaped rivers, Moon-shaped rivers. Different terrains lead to different life/death and prosperity/withering; same terrain but different Heaven. Among these, facing Bing, Xun, Yi, Zhen, or specific positions causes Spring Qi to arrive early and Autumn Qi late, differing by 15 days; facing Ding, Kun, Geng, Dui, Xin, Qian, Kan, Gen, or specific positions causes Autumn Qi to arrive early and Spring Qi late, differing by 20 days. This is called "Mountain-Bearing Land." Carefully observing aspects and orientations, climate can be known. Cold