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The *Tianyuan Ji Dalun* (Great Discourse on the Great Origin of Heaven) states: Heaven possesses the Five Elements (Metal, Wood, Water, Fire, Earth) to govern the five directions, thereby generating the six climatic factors: Cold, Heat, Dryness, Dampness, Wind. Humans possess the Zang organs (Heart, Liver, Spleen, Lung, Kidney) which transform into the Five Qi, thereby generating the five emotional responses: Joy, Anger, Pensiveness, Worry, and Fear.

(Note: "Yu" means to govern or oversee. "Hua" refers to biological transformation. The innate true Qi is uniform; although meteorological manifestations differ, they correspond with each other.)

The classic discusses how the Five Movements (the movement of the Five Elements) succeed one another and govern their respective seasons. At the end of a cycle, it begins anew. This has already been understood. It originates from the conditions of the Three Yin and Three Yang (Shao Yin, Tai Yin, Jue Yin, Shao Yang, Tai Yang, Yang Ming). Why are they combined in discussion?

(Note: "Lun" refers to the *Liu Jie Zang Xiang Lun*. "Yun" refers to the Five Elements, corresponding to the Heaven's Five Movements, each completing a cycle of 365.25 days as a record. Hence it says "at the end of the period, it cycles back." Since the number six (Heavenly Stems/Earthly Branches combinations) and five do not perfectly align, the question is raised.)

The response is: The Five Movements and Yin-Yang are the Way of Heaven and Earth. They are the guidelines for all things, the parents of change, the root of birth and death, and the residence of spiritual brilliance. How could one fail to understand them?

(Note: "Dao" refers to the way of generation. "Gangji" refers to the guidelines of growth, transformation, and storage. "Parents" refer to the origin before form takes shape. "Root and beginning" imply that birth and death arise from this. There is no entity with form and Qi that is not governed by the Five Movements and Yin-Yang. Thus, creation does not extend beyond this, making it the primal source of all transformations. Because it is the nurturing ground of spiritual brilliance.)

Therefore, the initial generation of things is called "Hua" (Transformation), the extreme development of things is called "Bian" (Change), the unmeasurable nature of Yin-Yang is called "Shen" (Spirit/Mystery), and the boundless application of Shen is called "Sheng" (Sage).

(Note: Referring to the Dao of change, sagehood, and mystery. Hua is bestowal; Bian is dispersion and alteration; Shen has no fixed schedule; Sheng has no deliberate thought. The bestowal of Qi is called generation. The dispersion of Qi is called extremity. Having no fixed schedule is called Shen. Having no deliberation or measurement is called Sheng. Thus, all things cannot escape the scope of the Five Movements and Yin-Yang. Due to Sheng and Shen, all wonders cannot transcend the profound principles.)

Regarding the function of change: In Heaven, it manifests as Profound Mystery (Xuan); in Humans, it manifests as Dao (Principle/Law); in Earth, it manifests as Transformation (Hua).

(Note: "Xuan" means distant/profound. The Way of Heaven is profound, with endless changes. "Dao" is the principle of subtle functions. Scriptures, arts, politics, and education require Dao to be complete. "Hua" is biological generation. Earth generates all things; Earth Qi nurtures, so forms and qualities are established.)

Transformation produces the Five Flavors (Sour, Bitter, Sweet, Pungent, Salty, Bland). Dao produces Wisdom. Profound Mystery produces Spirit.

(Note: Metals, stones, grasses, and trees, roots, leaves, flowers, and fruits, sour, bitter, sweet, bland, pungent, and salty, are all generated by Transforming Qi, appearing according to the season. Wisdom penetrates subtle functions, born only from Dao. Profound and deep, thus Spirit is produced. The function of Spirit connects with the profound, harmonizing with things' transformation, responding to everything.)

Spirit manifests as Wind in Heaven, and as Wood on Earth. It manifests as Heat in Heaven, and as Fire on Earth. It manifests as Dampness in Heaven, and as Earth on Earth. It manifests as Dryness in Heaven, and as Metal on Earth. It manifests as Cold in Heaven, and as Water on Earth.

(Note: Wind is the beginning of teaching, the messenger of Heaven, the command of Heaven. Eastern transformation. Responds to great function. Southern transformation. Responds to Earth function. Central transformation. Responds to Metal function. Western transformation. Responds to Water function. Northern transformation. The function of Spirit: As above, Wood is born from Wind, Fire is ignited by Heat, Metal is stimulated by Dryness, Water is supported by Cold, Earth is completed by Dampness. Generally, they are established by their initial causes. Although initially formed by them, they ultimately dissipate because of them. Is this unique to the Five Elements? Everything established by a cause also disperses due to that cause.)

Thus, in Heaven, it manifests as Qi; on Earth, it manifests as Form.

(Note: Qi refers to Wind, Heat, Dampness, Dryness, Cold. Form refers to Wood, Fire, Earth, Metal, Water.)

Form and Qi interact to generate all things.

(Note: This is the general principle of creation and generation.)

However, Heaven and Earth are the upper and lower of all things.

(Note: Heaven covers and Earth carries; upper and lower meet, generating all things without omission. Thus, things grow, transform, fill, empty, return, and change by themselves. What is change? It is when the Qi of generation reaches its extremum and begins anew.)

Left and Right are the pathways of Yin and Yang.

(Note: Heaven has Six Qi governing below; Earth has Five Elements offering above. The ruling year's Qi is Upper, governing Tian (Heaven); the succeeding year's Qi is Lower, governing Di (Earth). The non-ruling two Qi reside on the Right, moving North; the two Qi on the Left move South. Metal, Wood, Water, Fire move North. Facing South is the normal orientation. Left becomes Right, Right becomes Left; thus, the Left moves South, and the Right moves North, reversing the order.)

Water and Fire are the omens/signs of Yin and Yang.

(Note: "Zheng" means evidence/trust. "Zhao" means omen/prediction. Using the cold and heat of Water and Fire to reveal the prior signs of Yin and Yang.)

Metal and Wood are the conclusion of generation and completion.

(Note: Wood governs initiation, corresponds to Spring, and is the start of growth and transformation. Metal governs harvesting, corresponds to Autumn, and Autumn is the end of fruition. The end does not cease; its transformation constantly proceeds, so the growth, transformation, and storage of all things have existed for a long time. Qi has varying degrees; Forms have flourishing and declining stages. Upper and Lower call to each other, and gain/loss become manifest. "Qi has varying degrees" refers to the three grades of Heavenly Yin-Yang, differing in amount and rank. "Forms have flourishing and decline" refers to the excess and deficiency of the Five Movements' Qi. Thus, the fluctuation of Yin-Yang between Heaven and Earth is clearly manifested.)

The Emperor said: I wish to hear how the Five Movements govern the seasons. Gui Yuqu said: The Five Qi circulate and complete their periods; they do not solely govern the prosperous times.

(Note: When one movement's day ends, after 365.25 days it changes; it does not solely govern the prosperous time. This speaks of the Five Movements governing policies internally, combining with the governance of the Six Qi externally. The Five Elements are Metal, Wood, Water, Fire, Earth. In Heaven, they are the Heavenly Stems' Five Elements, e.g., Jia and Yi belong to Wood. In Movement, they are the Qi-transforming Five Elements, e.g., Jia and Yi transform into Earth. In Central Movement, they are Jia/Yi Da Gong/Shao Gong. On Earth, they are the Earthly Branches' Five Elements, e.g., Zi, Chou, Yin, Mao. In Yearly Qi, Zi and Wu belong to Shao Yin Jun Huo. Thus, Heaven's Five Elements generate the Six Qi, and Heaven's Six Qi generate the earthly tangible Five Elements, all being the subtlety of the Five Elements. The Five Positions are East, South, West, North, Center. Cold, Heat, Dryness, Dampness, Wind, Fire are the Six Qi. The Zang organs are Heart, Liver, Spleen, Lung, Kidney. The Five Qi are the Qi of the Zang organs. Joy, Anger, Pensiveness, Worry, Fear are the Five Emotions. The Three Yin are Shao Yin, Tai Yin, Jue Yin. The Three Yang are Shao Yang, Tai Yang, Yang Ming. At the beginning of Heaven and Earth's separation, Heaven divided into Five Qi, Earth arranged Five Elements, establishing positions and policies in the four directions. Five Qi flowed and branched into the Ten Heavenly Stems. At that time, Yellow Qi crossed Jia and Yi, White Qi crossed Yi and Geng, Black Qi crossed Bing and Xin, Green Qi crossed Ding and Ren, Red Qi crossed Wu and Gui. Thus, Jia and Yi correspond to Earth Movement, Yi and Geng to Metal Movement, Bing and Xin to Water Movement, Ding and Ren to Wood Movement, Wu and Gui to Fire Movement. Heaven has these Five Elements' Qi to govern the five directions, and Cold, Heat, Dryness, Dampness, Wind, Fire are generated thereby, correctly called the Six Qi. In humans, there are the five Zang organs (Liver, Spleen, Lung, Kidney, Heart - *note: text lists liver first here but standard is heart/liver/spleen/lung/kidney, text says xin gan pi fei shen*), transforming Zang Qi, and the Five Emotions (Joy, Anger, Pensiveness, Worry, Fear) are generated thereby. The *Liu Jie Zang Xiang Lun* says: Five days constitute one Hou (term). Every five days is one Hou, e.g., on the fifth day of Lichun, the east wind thaws ice. Three Hous constitute one Qi (Solar Term). Half a month has three Hous, constituting one Qi, e.g., the first solar term of Lichun. Six Qis constitute one Shi (Season). Three months make one Season, e.g., Lichun, Yushui, Jingzhe, Chunfen, Qingming, Guyu constitute Spring; Lixia, Xiaoman, Mangzhong, Xiazhi, Xiaoshu, Dashu constitute Summer. The Four Seasons combine Spring, Summer, Autumn, Winter into one year, all governed by their prosperous times: Wood leads to Fire, Fire to Earth, Earth to Metal, Metal to Water, Water to Wood. The Five Movements' Qi succeed one another and govern. Each year ends, cycling back. This year's Hou is like this; next year's Hou is the same. The Emperor said: I know the Five Movements succeed one another and govern, ending in a cycle. But the Five Movements are the internal governance of Earth's Wood, Fire, Earth, Metal, Water. The Three Yin and Three Yang are the external governance of Heaven's Wind, Heat, Dryness, Dampness, Cold. So, how do the succeeding Five Movements combine with the external conditions of the Three Yin and Three Yang? Qu said: Taiji divides into Yin and Yang; Yin and Yang divide into Five Elements. Thus, Five Elements are one Yin-Yang; Yin-Yang is one Taiji. Those Five Movements are the Qi born at the beginning of Heaven and Earth, arranged in the five directions. Yin-Yang, though divided into Three Yin and Three Yang, cannot be excluded from Heavenly Qi, Moving Qi, and Earthly Qi. Heavenly Stems govern descent; Earthly Branches govern ascent. The Five Movements govern ascent and descent within Heaven and Earth, called Central Movement, which is the Way of Heaven and Earth. All things are the guideline; Change is the parent; Birth and Death are the root and beginning; truly having Spiritual Brilliance as its residence. Things' initial birth is called Hua; things reaching extremity are called Bian. Unmeasurable Yin-Yang is called Sheng (Sage - *text error likely, usually Shen*); boundless Spirit use is called Shen (Spirit). Due to Hua and Bian, all things cannot escape Five Movements and Yin-Yang. Due to Sheng and Shen, all wonders cannot exit the profound principles. Things' birth follows Hua; things' extremity relies on Bian. The pressure of change and transformation is the cause of success and failure. Also, the *Wu Chang Zheng Lun* says: Qi begins and generates; Qi scatters and forms; Qi spreads and multiplies; Qi ends and images change; their essence is one. In Heaven it is Profound Mystery, its principle distant, and what Mystery generates is Spirit. Spirit in humans is Dao, its nature fully prepared, and what Dao generates is Wisdom. On Earth it is Transformation, nurturing all things, and what Transformation generates is the Five Flavors. Only Mystery generates Spirit, becoming Wind, Heat, Dampness, Dryness, Cold; these are the Qi of the Three Yin and Three Yang. Thus, Wind's Qi is Wood, Heat's Qi is Fire, Dampness's Qi is Earth, Dryness's Qi is Metal, Cold's Qi is Water, forming the shapes of the Five Movements. From this, Heavenly Qi and Earthly Qi interact, generating all things. However, Heaven and Earth are the upper and lower of all things. The *Wu Yun Ying Da Lun* says: What is meant by Upper and Lower is where Yin and Yang appear in the yearly Upper and Lower. Left and Right are the pathways of Yin and Yang. The *Wu Yun Ying Da Lun* says: Left and Right: If Upper sees Jue Yin, Left is Shao Yin, Right is Tai Yang; if Upper sees Shao Yin, Right is Tai Yin, Right is Jue Yin (*text error likely*, usually Left Tai Yin, Right Jue Yin or similar depending on context, sticking to text: Right Tai Yin, Right Jue Yin); if Upper sees Tai Yin, Left is Shao Yang, Right is Shao Yin; if Upper sees Shao Yang, Left is Yang Ming, Right is Tai Yin; if Upper sees Yang Ming, Left is Tai Yang, Right is Shao Yang; if Upper sees Tai Yang, Left is Jue Yin, Left is Yang Ming (*text error likely*). This is called facing North to assign positions and speak of appearances. The Emperor asked: What is Lower? Qibo said: If Jue Yin is Upper, then Shao Yang is Lower, Left Yang Ming, Right Tai Yin. If Shao Yin is Upper, then Yang Ming is Lower, Left Tai Yang, Right Shao Yang. If Tai Yin is Upper, then Tai Yang is Lower, Left Jue Yin, Right Yang Ming. If Shao Yang is Upper, then Jue Yin is Lower, Left Shao Yin, Right Tai Yang. If Yang Ming is Upper, then Shao Yin is Lower, Left Tai Yin, Right Jue Yin. If Tai Yang is Upper, then Tai Yin is Lower, Left Shao Yang, Right Shao Yin. This is called facing South to assign positions and speak of appearances. Wang Bing's commentary says: Facing North means speaking while facing North. Upper is South. Lower is North. Left is West. Right is East. The ruler of the year is positioned in the South, so faces North to speak of Left and Right. The one below is positioned in the North, so faces South to speak of Left and Right. Left and Right are the positions of Heaven. Lower is the position of Earth. Facing South, Left is East, Right is West. Upper and Lower differ, and Left and Right vary. This is the Qi of the Three Yin and Three Yang in Heaven, rotating rightward outside to add to Earth. Water and Fire are the signs of Yin and Yang. Metal and Wood are the conclusion of generation. This is the movement of the Five Movements on Earth, rotating leftward inside to approach Heaven. Heavenly Qi has varying degrees; Earthly Forms have flourishing and decline. Thus, Heavenly Qi and Earthly Form call to each other, and gain/loss manifest, causing the change of extremes. When abundant Qi meets flourishing Form, gain leads to vigorous change. When scarce Qi meets declining Form, loss leads to deficient change. The transformation of things' birth is the constant of Heaven and Earth; Qi in Five Movements is called Ping (Level); Qi in Six Qi is called Chang Hua (Normal Transformation). The change of things' extremity is the variation of Heaven and Earth; Qi in Five Movements is called Tai Guo (Excess) and Bu Ji (Deficiency); in Six Qi, it is Yin (Overflow), Sheng (Dominance), Fan Sheng (Counter-Dominance). The dominant change is the Excess of Five Movements and Overflow/Dominance of Six Qi. The deficient change is the Deficiency of Five Movements and Counter-Dominance of Six Qi. All these Five Movements and Six Qi, regarding vigorous and deficient changes, are explained in the subsequent chapters of this classic with thousands of words. Students should study them deeply. The Five Movements' Qi circulate, each completing its period, not solely governing prosperous times. This means Wood, Fire, Earth, Metal, Water govern policies, each completing a yearly period, not just governing the six steps within the year.)

The Emperor asked: What is meant by Qi having varying degrees and Forms having flourishing and decline? Gui Yuqu said: Yin and Yang Qi each have varying amounts, hence called Three Yin and Three Yang.

(Note: Due to varying amounts of Qi, they ascend and descend, dividing into two categories. What is the Three of Yin-Yang? Tai Yin is Correct Yin, Tai Yang is Correct Yang. Next smaller is Shao Yin, next is Shao Yang, next is Yang Ming, next is Jue Yin.)

Movement has flourishing and decline, as the governance of the Five Elements has excess and deficiency.

(Note: When Qi arrives insufficient, Excess comes to support it; when Qi arrives excessive, Deficiency follows. Heaven and Earth's Qi fluctuate thus, hence Forms have flourishing and decline.)

So, initially, if there is surplus going forward, deficiency follows; if deficiency goes forward, surplus follows. Knowing arrival and following allows one to predict Qi.

(Note: Surplus and deficit are not constant; they alternate in victory and defeat.)

Responding to Heaven makes it Tian Fu (Heavenly符/Synchronicity). Succeeding the Year makes it Sui Zhi (Yearly Direct). The Three Combinations make Governance.

(Note: Responding to Heaven: Wood Movement years, Upper sees Jue Yin; Fire Movement years, Upper sees Shao Yang, Shao Yin; Earth Movement years, Upper sees Tai Yin; Metal Movement years, Upper sees Yang Ming; Water Movement years, Upper sees Tai Yang. These five cases, Heavenly Qi descends, matching the符 (tally), hence called Tian Fu. Succeeding the Year: Wood Movement years, Year is Hai/Mao; Fire Movement years, Year is Yin/Wu; Earth Movement years, Year is Chen/Xu/Chou/Wei; Metal Movement years, Year is Si/You; Water Movement years, Year is Shen/Zi. These five cases, the Year's direct position, hence called Sui Zhi. Three Combinations: Fire Movement years, Upper sees Shao Yin, Year branch is Wu; Earth Movement years, Upper sees Tai Yin, Year branch is Chou/Wei; Metal Movement years, Upper sees Yang Ming, Year branch is You. These three cases, Heavenly Qi, Moving Qi, and Year Branch converge, hence called Three Combinations for Governance. Sui Zhi is also called Sui Wei. Three Combinations is also called Tian Fu. The *Liu Wei Zhi Da Lun* says: Tian Fu and Sui Hui are called Tai Yi Tian Fu, meaning Heavenly Movement and Year converge. This continues the previous text, clarifying the meaning of Qi having varying degrees and Forms having flourishing/decline, nothing outside Heavenly and Earthly Qi/Movement. Yin-Yang Qi, combined with varying amounts, means the Three Yin and Three Yang Qi each divide into amounts. More Yin is Tai Yin Correct Yin, less is Shao Yin, least is Jue Yin. More Yang is Tai Yang Correct Yang, less is Shao Yang, least is Yang Ming. Forms have flourishing/decline, meaning the governance of Five Elements has excess and deficiency. The shapes of Five Movements have flourishing/decline: Earth has Shao/Tai Gong, Metal has Shao/Tai Shang, Water has Shao/Tai Yu, Wood has Shao/Tai Jiao, Fire has Shao/Tai Zhi. Tai means Excess, Shao means Deficiency. Shi refers to the Jia Zi year. The *Liu Wei Zhi Da Lun* says: Heavenly Qi starts with Heavenly Jia, Earthly Qi starts with Zi. Zi and Jia combine to name the Year Establishment. The *Yun Qi Quan Shu* says: Movements have flourishing/decline, Qi has emptiness/fullness, alternating arrival and following to govern the year. Yang full Yin deficient, e.g., Earth Movement Jia is Yang, Yi is Yin. Yang deficient Yin full, e.g., Six Qi Zi is full, Chou is deficient. Alternating follows like the sixty Jia Zi, one Yang one Yin, flourishing/decline/full/empty passing reciprocally to govern the year sequence and deduce to the end. The six Jia thus have surplus, then deficiency, following deficiency then surplus, also Year Movement. Not surplus, not deficiency, is because it conforms to Heaven and Earth's transformation. If surplus repeats, deficiency repeats, then the Way of Heaven and Earth changes from normal, and disasters/diseases arrive. Welcoming what comes and knowing what goes follows, so Year Qi can be predicted.)

Cold, Heat, Dryness, Dampness, Wind, Fire are the Yin and Yang of Heaven, served by the Three Yin and Three Yang above.

(Note: Tai Yang is Cold, Shao Yang is Summer Heat. Yang Ming is Dryness, Tai Yin is Dampness, Jue Yin is Wind, Shao Yin is Fire. All are their Yuan Qi in Heaven, hence Heavenly Yin-Yang. Wood, Fire, Earth, Metal, Water, Fire are the Yin and Yang of Earth, responded to by Growth, Transformation, Harvest, Storage below. Wood is First Qi. Fire is Second Qi. Minister Fire is Third Qi. Earth is Fourth Qi. Metal is Fifth Qi. Water is Final Qi. Because it is on Earth responding to Heaven, it is said to respond below. Qi is on Earth, hence Earthly Yin-Yang.)

Heaven uses Yang to generate and Yin to lengthen. Earth uses Yang to kill and Yin to store.

(Note: Growth and Lengthening are Heaven's Way; Storage and Killing are Earth's Way. Heaven's Yang governs generation, hence Yang generates, Yin lengthens. Earth's Yin governs killing, hence Yang kills, Yin stores. Though Heaven and Earth differ in height, each has Yin-Yang operations.)

Heaven has Yin and Yang; Earth also has Yin and Yang.

(Note: Heaven has Yin, so it can descend; Earth has Yang, so it can ascend. Thus, each has Yin and Yang. Yin and Yang intersect and harmonize, so transformation arises from this.)

Wood, Fire, Earth, Metal, Water, Fire are the Yin and Yang of Earth. Growth, Transformation, Harvest, Storage. Thus, Yang contains Yin, and Yin contains Yang.

(Note: Yin-Yang Qi, when extreme, becomes overbearing, so each includes the other. Yang includes Yin, Yin includes Yang. In the I Ching hexagrams, Li has an empty center, Kan has a solid center; this illustrates the meaning.)

To know the Yin and Yang of Heaven and Earth: Qi responding to Heaven moves and does not stop, hence it shifts right every five years. Qi responding to Earth is still and holds its position, hence it circles and meets every six years.

(Note: Heaven has Six Qi, Earth has Five Positions. Heaven's Six Qi approach Earth; Earth's Five Positions receive Heaven. Approximately because Heavenly Qi does not add to Jun Huo. Adding six to five leaves one Qi remainder every five years, hence shifting one position. Receiving six with five is constant; six years complete the Tian Yuan Qi, hence circling every six years, cycling back. Earthly Qi moves left, going without returning; Heavenly Qi rotates east, always from Fire Movement. After five years, the secondary Qi is exactly above Jun Huo. By law, it does not approach, so Jun Huo Qi shifts right to approach Minister Fire. Hence, it shifts right every five years. From this, movement/stillness, upper/lower meet, and the nature of Heaven/Earth/All Things, and the mechanism of change, can be seen.)

Movement and Stillness call to each other; Upper and Lower approach each other; Yin and Yang interlace, and change arises.

(Note: The Way of Heaven and Earth, the subtlety of change, arises from this. Confucius said: Heaven and Earth set positions, and Yi operates within them. This is what is meant. Upper and Lower couple, Cold and Heat meet. Qi in harmony brings peace; Qi out of harmony brings disease. Also: Upper moves right, Lower moves left. Left and Right circle the sky, meeting again. Heaven uses six as the segment; Earth uses five as the system. Circulating Heavenly Qi, six periods make one complete cycle; finishing Earth's record,)