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Yellow Emperor asked: When Qi begins to move, it generates transformation; when Qi scatters, it forms shapes; when Qi spreads, it multiplies and nurtures; when Qi ends, its image changes. Their underlying principle is one and the same.

Wang Bing commented: "Beginning" refers to the initial movement; "scattering" refers to flowing and dispersing among all things; "spreading" refers to distributing and transforming into formed structures; the ultimate state is the function of storage and conservation. Thus, initial movement generates transformation, scattering forms shapes, spreading creates solid forms, and at the ultimate extreme, all phenomena change. Verifying this by events: among有形 (things with form) in heaven and earth, those that are alive have soft and tender qualities, while those that are dead become hard and stiff. All such changes are referred to as the time of life and death transition, where the alteration of form and substance represents the ultimate limit of Qi. The New Correction notes: According to *Tianyuan Ji Dalun*, the generation of things is called "Hua" (transformation), and the extremity of things is called "Bian" (change). *Liuweizhi Dalun* states: The generation of things follows "Hua", and the extremity of things arises from "Bian". Change and transformation press against each other, which is the cause of success and failure. Wu Kun commented: "Beginning" is the source upon which all things rely for their start; "scattering" is one Qi dispersing into myriad manifestations. Zhang Zhicong commented: This discusses how the Five Movements (Wu Yun) Qi primarily governs the growth of all things but is constrained by the In-Fountain (Zai Quan) Qi, not that Heaven and Earth do not grow all things. "Qi" refers to the transformative Qi of the Five Movements. "Qi begins and generates transformation" because it receives the generating Qi; "Qi scatters and forms shapes" because it receives the growing Qi; "Qi spreads and multiplies/nurtures" because it receives the transforming Qi; "Qi ends and images change" because it responds to the storing Qi, and when things reach their extreme, they change. These Five Movements governing growth, transformation, and storage, from beginning to end, share the same principle. Ma Shi commented: This speaks of the different dependencies of the Five Flavors for generation, transformation, maturation, and ripening, precisely because Earth Qi constrains them, thereby detailing the methods of medication use, which ultimately revolve around a single Qi. Zhi Ji's case note: *Qianjin Yi Fang* on herb collection does not follow seasons; whether dried in shade or exposed to sun, even if named, they lack efficacy. If collected at the right time and then dried in shade or exposed to sun, the herbs possess Qi and strength, which illuminates the meanings of "Qi beginning" and "Qi ending". However, why do the Five Flavors depend on generation and transformation with varying thickness, and maturation with varying amounts, differing from start to finish? Qibo answered: It is because Earth Qi constrains them; it is not that Heaven does not generate, nor that Earth does not grow.

Wang Bing commented: Although Heaven and Earth have no subjective emotion towards generation and transformation, the Qi of generation and transformation naturally has similarities and differences. Why? Because within the body of Earth there are six entries (six types of Qi). Since Qi has similarities and differences, some generate, some transform, some neither generate nor transform, some generate little, some transform little, some generate broadly, some transform broadly. Therefore, in Heaven and Earth, there is no necessity for inevitable generation, transformation, non-generation, non-transformation, little generation, little transformation, broad generation, or broad transformation; rather, each follows the preferences, aversions, differences, and similarities of its Qi distribution. Wu Kun commented: The Six Qi each have their constraints, hence the differences in generation, transformation, maturation, and ripening. Zhang Zhicong commented: To assist/support. Heaven transforms and generates the Five Flavors; what the Five Flavors rely on is the flavors transformed by the Five Movements, which in turn support Earth Qi. Essentially, the Qi of the Five Movements governs generation and transformation, but due to the constraint of Earth Qi, there are variations in density/thickness and amount of maturation. Ni Zhongxuan commented: "Earth Qi constrains" refers to the Six Qi of the In-Fountain. The Qi of Heaven and Earth is the Qi of Yin-Yang, Cold, and Heat, hence it is said that Heaven does not fail to generate, nor Earth to grow. Zhang Jiebin commented: The following details the differences in the Six Transformations of the In-Fountain, Five Flavors, and Five Grains. "Beginning" initiates the vital energy; "scattering" disperses into all things; "spreading" distributes its lushness; "ending" collects into success. The beginning and end, distribution and gathering of all things originate from Qi. Only when generation, transformation, and maturation occur do differences in density/thickness and amount appear. "Qi" here refers to the In-Fountain Qi; "constraining it" refers to what it fears/restricts. The Six Transformations of the In-Fountain have their own prosperity and decline; things born from Earth Qi must correspond to it. Thus, thin Qi results in thin flavor, not because Heaven fails to generate Qi; small quantity is not because Earth fails to grow. Zhi Ji's case note: *Suwen · Qi Jiao Bian Da Lun* states: Root Qi position. Positioning Heaven involves Astronomy; positioning Earth involves Geography. The governance of the Five Movements is like a balance scale: high things are suppressed, low things are lifted; transforming things respond to it, changing things revert to it. This is the principle of growth, transformation, formation, and storage, the constant nature of Qi. *Liuweizhi Dalun* states: Excess leads to harm, acceptance of constraint leads to regulation. Hence there is generation and constraint, victory and recovery. It is said that Heaven controls color, Earth controls form; Heavenly Qi controls what overcomes itself, Earthly Qi controls what it overcomes. Each follows the appropriateness of its Qi and conforms to its transformation. The meaning of Earth control is detailed below.

The Yellow Emperor said: I wish to hear about its principles. Qibo said: Cold, Heat, Dryness, and Moisture differ, and their transformations differ.

Wang Bing commented: By citing the differences in the four Qi of Cold, Heat, Dryness, and Moisture, the different transformations of Warmth and Coolness can be known. Wu Kun commented: Only because the Qi differs do the transformations differ; omitting Warmth and Coolness is an ellipsis. Zhang Zhicong commented: Cold, Heat, Dryness, and Moisture are the Six Qi of the Sovereign Heaven (Si Tian) and In-Fountain (Zai Quan), differing in transformation from the Five Movements. From this, we know that the generation, transformation, multiplication, and nurturing governed by the Five Movements are constrained by Earth Qi, resulting in variations in density/thickness and amount.

Therefore, when Shaoyang (Ministerial Fire) is in the Fountain, Cold toxicity cannot be generated. Its Qi is Pungent. Treatment uses Bitter and Sour. The grains are primarily Azure (Cang) and Cinnabar (Dan).

Wang Bing commented: This is the Qi transformation of the Ji-Hai year. "Toxicity" refers to the violent and fierce Qi of the extreme abundance of any of the Five Elements. Now, Fire is in the Earth, its Qi is truly hot. Cold toxic substances have Qi different from the Earth, so their life and death differ, thus few are generated. Fire constrains Metal Qi, so Pungent flavors do not transform. Shaoyang Qi ascends to offer to Jueyin, so the year transforms Bitter and Sour. Among the Six Qi governing the year, only this year harmonizes Wood and Fire in succession, so there is no intercalary Qi. Bitter and Dan are transformed by Earth Qi; Sour and Cang are generated by Heaven Qi. The rest of the generated and transformed have upper and lower overcoming and controlling, hence all have intercalary Qi. Wu Kun commented: When Shaoyang Ministerial Fire is in the Fountain, Cold toxicity encounters Fire and loses its cold nature, so it does not generate. Fire controls Metal, and Metal follows Fire, so Pungent flavor is scarce. Shaoyang is Fire and also Wood, so treatment uses Bitter and Sour, and grains are Cang and Dan. Zhang Zhicong commented: "Du" means unique/solitary. Things that are exclusively Cold or exclusively Heat have biased toxicity. With Shaoyang Ministerial Fire in the Fountain, Cold toxicity types do not generate, so Cold and Heat differ in their transformation. For example, in Xin-Si and Xin-Hai years, Cold Water movement coincides with Shaoyang in the Fountain. Earth Qi constrains it, causing Cold toxicity not to generate; this is Earth Qi overcoming and constraining the transformation movement. The Five Colors and Five Flavors are governed by the Five Movements. If Shaoyang is Sovereign Heaven, White appears, Metal is used; color follows Heaven's control, called "Heaven controls Color". If Shaoyang is In-Fountain, its flavor is Pungent; flavor follows Earth's control, called "Earth controls Form". The colors and flavors of this transformation movement obey the overriding control of Sovereign Heaven and In-Fountain, hence it is said "Five Flavors rely [on Earth]", meaning the five flavors of transformation move back to support Earth Qi. "Zhi" means main treatment. When Shaoyang is In-Fountain, Jueyin is Sovereign Heaven, so the main flavors are Bitter and Sour. The grains being Cang and Dan mature according to the Qi of Heaven and Earth, not the movement transformation. According to *Wuchang Zheng Da Lun*, in the Shenping cycle, the color is White, the flavor is Pungent. If Shaoyang is Sovereign Heaven, White color transforms according to Heaven; if Shaoyang is In-Fountain, Pungent flavor transforms according to Earth. This is the Qi of Heaven and Earth overcoming and controlling the Movement Qi. If Jueyin is Sovereign Heaven, shell insects do not form; if Jueyin is In-Fountain, feathered insects do not breed; this is the Five Movement Qi overcoming and controlling Sovereign Heaven and In-Fountain. Hence it is said: each has its constraint, each has its victory, each has its generation, each has its completion, meaning the Five Movements and Six Qi each have their generation and completion. If encountering overcoming and control, they do not generate or complete. Ma Shi commented: Toxicity is formed by the violent and fierce Qi of the Five Elements. Zhi Ji's case note: When Shaoyang is in the Fountain, treatment uses Bitter and Sour; it should be stated as Sour and Bitter, because in this year, Wood is above and Fire is below, Wind and Heat interact. Sour belongs to Wood to treat the upper part; Bitter belongs to Fire to treat the lower part. No intercalary flavor is included, same as Shaoyang Sovereign Heaven. *Liuyuan Ji Dalun* states: When Jueyin is Sovereign Heaven, adjust the upper with Pungent, adjust the lower with Salty. Pungent transforms from Metal to adjust the Wind-Wood of the upper; Salty transforms from Water to adjust the Ministerial Fire of the lower. "Adjust" and "treat" illuminate each other.

Yangming (Dryness Metal) is in the Fountain, Wetness toxicity cannot be generated. Its flavor is Sour, its Qi is Damp.

New Correction notes: Detailed in the In-Fountain section, only for Yangming and Taiyin In-Fountain years is it said "its Qi is Damp" and "its Qi is Hot". This is likely because Dryness and Moisture do not show Cold and Warm Qi, so it repeats "its Qi".

Treatment uses Pungent, Bitter, and Sweet. The grains are primarily Cinnabar (Dan) and Plain/White (Su).

Wang Bing commented: This is the Qi transformation of the Zi-Wu year. Dryness is in the Earth, its Qi is cool and clear, so Wetness and Warmth toxic drugs undergo little generation and transformation. Metal and Wood constrain each other, so Sour flavors transform little. Yangming Qi ascends to offer to Shaoyin, so the year transforms Pungent and Bitter. Pungent and Su are Earth Qi; Bitter and Dan are Heaven Qi; Sweet is intercalary Qi. Thus, intercalary Qi mediates the overcoming and controlling between Metal and Fire, hence Sweet is also used in treatment. Wu Kun commented: Yangming Dryness Metal is in the Fountain, so Wetness toxicity does not generate. Metal controls Wood, and Wood follows Metal, so Sour flavor is present. Metal generates Water, so its Qi is Damp. Yangming is Metal, ascending to offer to Shaoyin Lord Fire, its Qi manifests as Damp. Metal is Pungent, Fire is Bitter, Damp is Sweet, hence treatment uses Pungent, Bitter, and Sweet. The grains Dan and Su: Dan is the color of Shaoyin, Su is the color of Yangming. Zhang Zhicong commented: In the Fuhe cycle, the color is Azure, the flavor is Sour. In Ren-Zi and Ren-Wu years, Yangming is in the Fountain. Earth Qi constrains it, and the flavor of the Wood Movement transforms according to Earth. The grains being Dan and Su mature according to the Qi transformation of Sovereign Heaven and In-Fountain, referred to in the lower compilation as "Year Grains". Zhang Jiebin commented: Dryness is in the Earth, so Wetness toxic substances do not generate. Metal overcomes Wood, so Sour flavors correspond. Dryness overcomes Wetness, so Damp Qi corresponds. Zhi Ji's case note: When Yangming is in the Fountain, treatment uses Pungent, Bitter, and Sweet; it should be stated as Bitter, Pungent, and Sweet, because in this year, Fire is above and Metal is below, Dryness and Heat intertwine. Bitter belongs to Fire to treat the upper; Pungent belongs to Metal to treat the lower. Sweet must be included as it is the flavor between Fire and Metal. Sweet belongs to Earth, being the son of Fire and mother of Metal, thus it can harmonize between Fire and Metal. *Liuyuan Ji Dalun* states: When Shaoyin is Sovereign Heaven, use Salty to soften and adjust the upper; if severe, use Bitter to induce vomiting/sweating; use Sour to gather and calm the lower; if severe, use Bitter to drain. Salty transforms from Water, thus it can adjust the Lord Fire above; Metal is supplemented by Sour, thus it can calm the Dryness Metal below; if severe, use Bitter to induce. If upper heat is severe, only Bitter Yang can vent it; if lower heat is severe, only Bitter Yin can涌泄 (surge and drain). The same Bitter flavor has differences in following Yang or Yin, Bitter Cold or Bitter Heat, which can be cross-referenced with this passage.

Taiyang (Cold Water) is in the Fountain, Heat toxicity cannot be generated. Its flavor is Bitter. Treatment uses Light/Dan and Salty. The grains are... (original text has missing symbols/characters here, inferred context implies Black Millet etc., but structure preserved).

Wang Bing commented: This is the Qi transformation of the Chou-Wei year. Cold is in the Earth, transforming with Heat flavors, so in this year, Heat toxic substances do not generate. Water overcomes Fire flavor, hence it should be Bitter. Taiyang Qi ascends to offer to Taiyin, so the year generates Light/Dan and Salty. Taiyin Earth Qi ascends to generate from Heaven Qi which is distant and high, so the transformation of Sweet becomes thin and turns into Light/Dan. Therefore, Light/Dan also belongs to Sweet, as a type of Sweet. Light/Dan is Heaven transformation; Salty is Earth transformation; Yellow. New Correction notes: The commentary says "flavor therefore should be Bitter", it should read "therefore Bitter flavor does not transform", a transcription error. Wu Kun commented: Taiyang Cold Water is in the Fountain, Heat toxicity encounters Cold and loses its heat nature, so it does not generate. Water controls Fire, and Fire follows Water, so flavor is Bitter. *Ji* says: Water has no corresponding flavor among the Five; Light/Dan is its beginning. *Shu* says: Descending moisture produces Salty; Salty is its end. Hence treatment uses Light/Dan and Salty. Grains... follow the transformation of Sovereign Heaven; grains... follow the transformation of In-Fountain. Zhang Zhicong commented: Fire governs transformation movement. Fire fears Water control, yet the Fire flavor反而 (instead) supports and follows Earth Qi, hence its flavor is Bitter. Light/Dan attaches to Sweet, hence the main flavor is Light/Dan Cold. Ma Shi commented: The grains produced... belong to Earth and... belong to Water. Light/Dan... is generated by Heaven Qi; Salty... is generated by Earth Qi. Zhang Jiebin commented: ...Black millet. Light/Dan... belongs to Earth, generated by Heaven; Salty... belongs to Water, transformed by Earth. Zhi Ji's case note: When Taiyang is in the Fountain, treatment uses Light/Dan and Salty. In this year, Earth is above and Water is below, Cold-Damp accumulates internally. Light/Dan belongs to Earth, i.e., the thin flavor of Earth, to treat the upper; Salty belongs to Water, the true flavor of Water, to treat the lower. Once Earth and Water are balanced, no intercalary flavor is added. *Liuyuan Ji Dalun* states: When Taiyin is Sovereign Heaven, use Bitter to dry it, warm it; if severe, induce sweating/drainage. This implies Dampness should be dried, Cold should be warmed. Using Bitter: Bitter transforms from Fire, using Bitter Yang. If Cold-Damp transforms into Heat, there must be a way to vent it. Viewing these in pairs, their meanings illuminate each other.

Jueyin (Wind-Wood) is in the Fountain, Clear/Cold toxicity cannot be generated. Its flavor is Sweet. Treatment uses Sour and Bitter. The grains are primarily Azure (Cang) and Red (Chi).

Wang Bing commented: This is the Qi transformation of the Yin-Shen year. Warmth is in the Earth, differing in nature from Clear/Cold, so in this year, Clear/Cold toxic substances do not generate. Wood overcomes its Earth, hence Sweet flavor transforms little. Jueyin Qi combines with Shaoyang; the combined Qi has no discord, hence its treatment transforms Sour and Bitter. Sour and Cang are Earth transformation; Bitter and Chi are Heaven transformation. There is no overcoming or controlling in Qi, hence no intercalary Qi to transform with Sweet. Wu Kun commented: Jueyin Wind-Wood is in the Fountain, its Qi is Warm. Clear/Cold toxicity encounters Warmth and loses its Clear/Cold nature, so it does not generate. Wood controls Earth, and Earth follows Wood, hence flavor is Sweet. Wood treats Sour. With Ministerial Fire as Sovereign Heaven, hence Sour and Bitter. The grains Cang and Chi follow the same logic. Ma Shi commented: Wind Qi and Fire Qi combine, so Warmth is in the Earth. Wood overcomes Earth, hence Sweet flavor transforms little. Qi has no discord, hence the year's transformation treatment is Sour and Bitter. Sour belongs to Wood, Bitter belongs to Fire. The grains produced are Cang and Chi; Cang belongs to Wood, Chi belongs to Fire. Sour-Cang is generated by Earth Qi; Bitter-Chi is generated by Heaven Qi. Zhi Ji's case note: When Jueyin is in the Fountain, treatment uses Sour and Bitter. In this year, Fire is above and Wood is below, Wind-Heat blazes. Bitter belongs to Fire to treat the upper; Sour belongs to Wood to treat the lower. Wood and Fire share virtue, no intercalary flavor is added. *Liuyuan Ji Dalun* states: When Shaoyang is Sovereign Heaven, suitable are Salty, Pungent, and Sour; permeate, drain, soak, and induce sweating. Salty transforms from Water, able to overcome Fire; Pungent transforms from Metal, able to level Wood; Sour transforms from Wood, able to smooth the nature of Wood and Fire. Especially when Wind and Fire fan each other, reliance is placed on Sour to gather. Permeating benefits urination; draining unblocks defecation; soaking resolves muscle layer; inducing sweating releases exterior. Each has deep significance.

Its Qi is specialized/focused, its flavor is pure/correct.

Wang Bing commented: In years when Jueyin or Shaoyang is in the Fountain, Qi transformation is unified, and its flavor is pure. However, in other years, there are always overcoming and controlling Qi above and below, hence there are always intercalary Qi and intercalary flavors. Wu Kun commented: When Jueyin is below, Shaoyang is above. Wood and Fire generate each other, Qi transformation is focused/unified, and flavor is pure. In other years, upper and lower Qi overcome and control each other, unable to be unified; transformation is pure but includes intercalary flavors. "Zheng" (correct/pure) means centrality. It is said that Jueyin does not follow the root or branch but follows the middle-presentation Shaoyang Fire transformation. The Qi and flavor of the In-Fountain also follow the middle-presentation, governing Bitter and Heat. Its Qi is focused, its flavor is pure. Master Yu said: Yangming arrives as Clear and Vigorous. Jueyin follows the middle-presentation Fire transformation, hence Clear/Cold toxicity does not generate, hence the following text says "When Qi is focused, Pungent transformation occurs and they are treated together." Ma Shi commented: Qi has no overcoming or controlling, hence no intercalary Qi to transform with Sweet. Only in the year Jueyin is in the Fountain is Qi transformation unified and flavor pure.

Shaoyin (Lord Fire) is in the Fountain, Cold toxicity cannot be generated. Its flavor is Pungent. Treatment uses Pungent, Bitter, and Sweet. The grains are primarily Cinnabar (Dan) and White (Bai).

Wang Bing commented: This is the Qi transformation of the Mao-You year. Heat is in the Earth, differing in transformation from Cold, so in this year, Cold toxic drugs are very minimal. Fire Qi melts Metal, hence Pungent flavor transforms little. Thus, Shaoyin and Yangming govern Heaven and Earth respectively, so the treatment uses Bitter, Pungent, and Sweet. Bitter and Dan are nurtured by Earth Qi; Pungent and Bai are generated by Heaven Qi; Sweet is intercalary Qi. Thus, intercalary Qi stops overcoming and attacking. Zhang Zhicong commented: Shaoyin Lord Fire is in the Fountain, hence Cold toxicity does not generate. Metal fears Fire control, hence its flavor is Pungent. When Shaoyin is below, Yangming is above. Above Yangming, Dryness Qi governs, presenting Taiyin and Yangming, transforming from the middle-presentation Wet Earth. Hence the main flavors are Pungent, Bitter, and Sweet, including the middle-presentation Earth flavor. The grains being White and Dan represent maturation. Ma Shi commented: Shaoyin Fire ascends to offer to Yangming, hence the year's transformation treatment is Pungent, Bitter, and Sweet. Pungent belongs to Metal, Bitter belongs to Fire, and Sweet is generated by intercalary Qi. The grains produced are White and Dan; White belongs to Metal, Dan belongs to Water. Bitter-Dan is nurtured by Earth Qi; Pungent-Bai is generated by Heaven Qi. Pungent-Bai belongs to Metal, transformed by Heaven; Bitter-Dan belongs to Fire, transformed by Earth. Zhi Ji's case note: When Shaoyin is in the Fountain, treatment uses Pungent, Bitter, and Sweet. In this year, Fire is above and Metal is below, Dryness and Heat invade mutually. Pungent belongs to Metal to treat the upper; Bitter belongs to Fire to treat the lower; Sweet is the flavor of intercalary Qi. *Liuyuan Ji Dalun* states: When Yangming is Sovereign Heaven, use Salty, Bitter, and Pungent to induce sweating, clear, and disperse. Salty transforms from Water, treating the Lord Fire below; Bitter transforms from Fire, treating the Dryness Metal above; Pungent transforms from Metal, treating the deficiency of the original Qi and the Fire that comes to multiply it, seeking balance between upper and lower. Below the halfway point, Qi is too hot, hence clearing is suitable; above the halfway point, Qi is too收敛 (contracting/gathering), hence dispersing is suitable. Viewing these two passages together greatly opens the door to the method of using the Five Flavors.

Taiyin (Wet-Earth) is in the Fountain, Dryness toxicity cannot be generated. Its flavor is Salty, its Qi is Hot. Treatment uses Sweet and Salty. The grains are... (original text has missing symbols/characters here).

Wang Bing commented: This is the Qi transformation of the Chen-Xu year. There is Wetness in the Earth, differing from Dryness, hence Dry toxic substances do not generate and transform. Earth is controlled by Water, hence Salty flavor transforms little. Taiyin Qi ascends to receive Taiyang, hence the year transforms Sweet and Salty. Sweet... is Earth transformation; Salty... is Heaven transformation. Cold and Wet do not significantly conflict, hence intercalary Qi is the same, and the Hot Qi responds. Wu Kun commented: Taiyin Wet-Earth is in the Fountain. Wetness overcomes, losing its Dryness, so it does not generate. Earth controls Water, and Water follows Earth, hence flavor is Salty. Wetness is Yin, its Qi is Hot. Ascending is Yang. Earth flavor is Sweet. With Taiyang Cold Water as Sovereign Heaven, hence Sweet and Salty. Grains... also differ above and below. Zhang Zhicong commented: Water fears Earth control, hence its flavor is Salty. When Taiyin is below, Taiyang is above, hence its Qi is Hot. This refers to Taiyang following root and branch, flavor following Earth transformation, Qi following Heaven transformation. The main flavors are Sweet and Salty, and the grains... mature. Zhang Jiebin commented: Earth overcomes Water, hence Salty flavors correspond. Wetness is not far from Cold, hence substances with Hot Qi do not form. Zhi Ji's case note: When Taiyin is in the Fountain, treatment uses Sweet and Salty; it should be stated as Salty and Sweet. Water is above, Earth is below, Cold and Wet combine. Salty belongs to Water to treat the upper; Sweet belongs to Earth to treat the lower. *Liuyuan Ji Dalun* states: When Taiyang is Sovereign Heaven, use Bitter to dry it, use Wetness to warm it. Speaking of years of Earth Wetness and Water Cold: Dampness should be dried, Cold should be warmed. Must use Bitter: Bitter transforms from Fire, treating Salty with Heat, using Bitter Yang. Each has its significance.

When transformation is淳 (pure/harmonious), Salty maintains its position; when Qi is 专 (focused/unified), Pungent transformation occurs and they are treated together.

Wang Bing commented: Chun means harmonious. "Transformation is Chun" refers to the year Shaoyang is in the Fountain. Fire comes to reside in Water but instead can nurture; thus Water Salty maintains itself without competing with Fire for transformation. "Qi is Zhuan" refers to the year Jueyin is in the Fountain. Wood resides in Water and further transforms Metal below, not harming it; thus Pungent again generates and transforms, reigning together with Salty. Only in these two years is there no suspicion of overcoming and controlling between upper and lower Qi, hence Pungent can respond and reign together with Salty to generate and transform. In other years, there are changes of overcoming and controlling above and below, hence the intermediate Sweet flavor is jointly transformed to缓 (slow/relax) the constraint. Suppressing the other three flavors—Bitter, Salty, and Sour—their generation and transformation differ, hence among drugs in heaven and earth, Pungent and Sweet are many. Wu Kun commented: The function of the Five Elements: Earth governs transformation. Water flavor is Salty; Water is treated by Earth. Hence when Earth transformation is Chun and harmonious, Salty maintains its position without transgression. "Qi is Zhuan" means the movement is the same as the In-Fountain, which is the Taiyin Wet-Earth Ji-Chou and Ji-Wei years. Earth prospering generates Metal, hence it transforms with Pungent and is treated together. Zhang Zhicong commented: This reiterates that the Five Flavors rely on Qi transformation, which follows overcoming and control. "Transformation is Chun" refers to Yangming transforming from the middle-presentation Wet Earth. Dryness and Wetness combine, hence transformation is Chun. One Metal transforms from Earth, hence the Salty flavor maintains itself and dares not overflow, fearing Taiyin's constraint. "Qi is Zhuan" refers to Jueyin transforming from the main Qi of the middle-presentation Shaoyang. Hence the Pungent flavor is governed together with Sweet, Sour, and Bitter. Essentially, Pungent is controlled by Fire; controlled, it transforms according to Fire. The Six Qi of Cold, Heat, Dryness, and Moisture in the Fountain, and the Five Flavors of Sour, Bitter, Sweet, Pungent, and Salty of the Five Movements. With the Chun transformation of Dryness and Moisture, Salty maintains; with the focused Qi of Ministerial Fire, Pungent transforms. This is because Earth Qi constrains, and flavor returns to Qi transformation. Master Yu said: Flavor returning to Qi transformation follows the Cold, Heat, Dryness, and Moisture of the In-Fountain, and the Qi of growth, transformation, formation, and storage cannot be consistent from start to finish, hence generation and transformation have density/thickness, and maturation has more/less. Ma Shi commented: Among all these Qi in the Fountain, only in the year Shaoyang is in the Fountain does Fire come to reside in the Fountain and instead nurture, so Water Salty maintains itself without competing with Fire for transformation, which is the utmost Chun of transformation. In the year Jueyin is in the Fountain, Wood resides in Water and further transforms Metal below, not harming it, so Pungent again generates and transforms, reigning together with Salty, which is the utmost Zhuan of Qi. The previous text said regarding Jueyin in the Fountain: "Its Qi is Zhuan, its flavor is Zheng"; Zheng refers to this. Zhang Jiebin commented: Among the Six Qi, only Taiyin belongs to Earth. Taiyin governs Earth, Earth is in its position, hence its transformation is Chun. Chun means origin. Among the Five Flavors, only Salty belongs to Water; its nature is good at draining. Chun Earth constrains it, hopefully achieving its maintenance. Earth Qi and Earth position, hence called Qi Zhuan. Earth prospering generates Metal, hence it transforms with Pungent and is treated together. "Treated together" means Pungent, Sweet, and Salty are used jointly for treatment. Essentially, Pungent belongs to Metal, being the son of Earth and mother of Water, able to harmonize between Water and Earth. This is the intercalary flavor in the treatment of Sweet and Salty when Taiyin is in the Fountain. However, Taiyin and Taiyang are upper and lower to each other, both should use it, but when Taiyin is in the Fountain, Pungent transformation is dense; when Taiyang is in the Fountain, Pungent transformation is thin. Zhi Ji's case note: The phrases "Transformation is Chun" and "Qi is Zhuan" should immediately follow the preceding text on Taiyin in the Fountain; Zhang Jiebin's explanation is superior. Also, Taiyin in Heaven is Wetness, in Earth is Earth, in its own Qi is Wu-Ji. Wu is Yang Earth belonging to Stomach; Ji is Yin Earth belonging to Spleen. Ji Earth governs ascending; when Ji Earth ascends, Gui Water and Yi Wood all ascend. Wu Earth governs descending; when Wu Earth descends, Metal and Fire all descend. Thus, the mutual interaction of Water and Fire, ascending and descending, and the power of Metal and Wood lies entirely 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 Symbols. Each of the Four Symbols contains Earth Qi, hence its Qi is Zhuan and its transformation is Chun. Salty is the water flavor of the Fountain; Pungent is the flavor of Yangming Wu Earth. The middle-presentation of Taiyin is Yangming Metal. This is also the meaning of "Water flows to wetness, Fire goes to dryness," seeking similar Qi.

It is said: To tonify the upper and lower, follow their Qi; to treat the upper and lower, oppose their Qi. Adjust according to the excess and deficiency of Cold and Heat in their respective locations.

Wang Bing commented: Upper refers to Sovereign Heaven, Lower refers to In-Fountain. If Sovereign Heaven or In-Fountain Qi is excessive, oppose its flavor to treat it; if deficient, follow its flavor to harmonize it. Cong (follow) means Shun (comply). Wu Kun commented: Tonify means supplement deficiency; Treat means address excess. Upper refers to Sovereign Heaven, Lower refers to In-Fountain. Following means sharing the same Qi; opposing means reversing the Qi. Adjust according to the observed Cold, Heat, Deficiency, and Excess, based on what is appropriate. Zhang Zhicong commented: Upper and Lower refer to the Qi of Sovereign Heaven and In-Fountain. Assistance follows compliance. When Shaoyang is in the Fountain, Jueyin is Sovereign Heaven; one should use Bitter and Sour flavors to tonify, essentially assisting the Qi of upper and lower. Zhi means peaceful governance; Ni means reverse. If Sovereign Heaven Qi has Wind Excess winning, pacify with...