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Jia and Ji years correspond to the Earth Phase (Tu Yun). The verse states: "In Jia and Ji years, Bing serves as the beginning." Bing belongs to Fire, and Fire generates Earth. Earth favors warmth and abhors cold; therefore, warm formulas should be used to assist it.

Yi and Geng years correspond to the Metal Phase (Jin Yun). The verse states: "In Yi and Geng years, Wu is the head." Wu belongs to Earth, and Earth generates Metal. Metal favors clarity and abhors dryness; therefore, balanced formulas should be used to harmonize it.

Bing and Xin years correspond to the Water Phase (Shui Yun). The verse states: "In Bing and Xin years, start from Geng." Geng belongs to Metal, and Metal generates Water. Water favors warmth but congeals in cold; therefore, hot formulas should be used to warm it.

Ding and Ren years correspond to the Wood Phase (Mu Yun). The verse states: "In Ding and Ren years, flow smoothly from Ren." Flowing smoothly from Ren leads to Gui. Gui belongs to Water, and Water generates Wood. Wood has a cold nature and fears dryness; therefore, harmonizing formulas should be used to balance it.

Wu and Gui years correspond to the Fire Phase (Huo Yun). The verse states: "In Wu and Gui years, where does it begin? Seek it above Jia Yin." Jia belongs to Wood, and Wood generates Fire. However, although Fire's nature is inherently hot, it abhors excessive heat (implied by the need for cooling); therefore, cooling formulas should be used to resolve it.

The above five phases are all discussed according to the method of Heavenly Stems transforming into Phases. Generally, among the Five Phases, the Earth Phase of Jia and Ji is supreme. Among the Six Qi, Shaoyin Junhuo (Ministerial Fire) is supreme. Therefore, the Earth Phase of Jia and Ji is designated as Nan Zheng (Southern Governance), symbolizing the ruler facing south to command, while the other four phases are designated as Bei Zheng (Northern Governance), serving as ministers facing north to receive orders. Thus, the *Suwen: Tianyuanji Dalun* states: "In Jia and Ji years, the Earth Phase governs; in Yi and Geng years, the Metal Phase governs; in Bing and Xin years, the Water Phase governs; in Ding and Ren years, the Wood Phase governs; in Wu and Gui years, the Fire Phase governs." (At the time when Heaven and Earth were first separated and Yin and Yang took their positions, Heaven divided into Five Qi, and Earth listed the Five Elements. Once the Five Elements were positioned, they distributed governance to the four directions; the Five Qi flowed separately and dispersed among the Ten Heavenly Stems. At that time, Yellow Qi spanned across Jia and Ji, White Qi spanned across Yi and Geng, Black Qi spanned across Bing and Xin, Green Qi spanned across Ding and Ren, and Red Qi spanned across Wu and Gui. Hence, Jia and Ji correspond to the Earth Phase, Yi and Geng to the Metal Phase, Bing and Xin to the Water Phase, Ding and Ren to the Wood Phase, and Wu and Gui to the Fire Phase. Ancient sages observed these Qi to write the *Tian Ce*, and wise men reverently followed them to record the patterns of Tian Yuan.) The Emperor asked: "How does this combine with the Three Yin and Three Yang?" Qibo answered: "In Zi and Wu years, Shaoyin appears above; in Chou and Wei years, Taiyin appears above; in Yin and Shen years, Shaoyang appears above; in Mao and You years, Yangming appears above; in Chen and Xu years, Taiyang appears above; in Si and Hai years, Jueyin appears above. Shaoyin is called the Biao (Mark/Epiphenomenon), and Jueyin is called the Zhong (End)." (Biao refers to the starting point. Zhong refers to the end of the cycle of three Jia or six Jia. Years of Wu, Wei, Shen, You, Xu, and Si are Zheng Hua (Direct Transformation), where the direct station governs the substantial aspect of transformation; years of Zi, Chou, Yin, Mao, Chen, and Si are Dui Hua (Opposite Transformation), where the opposite station governs the virtual aspect of transformation. This is the general principle. Above Jueyin, Wind Qi dominates; above Shaoyin, Heat Qi dominates; above Taiyin, Dampness Qi dominates; above Shaoyang, Xianghuo (Ministerial Fire) dominates; above Yangming, Dryness Qi dominates; above Taiyang, Cold Qi dominates. These are called the Ben (Root/Essence), known as the Liu Yuan (Six Primal Sources). The Three Yin and Three Yang are the Biao, while Cold, Heat, Dryness, Dampness, Wind, and Fire are the Ben. Thus it is said: The Zhenyuan (True Origin) Qi divides into six transformations to govern the generative functions of Kun Yuan (Earth). Therefore, Heaven has Wind Qi as the master of Jueyin; Heaven has Heat Qi as the master of Shaoyin; Heaven has Dampness Qi as the master of Taiyin; Heaven has Ministerial Fire as the master of Shaoyang; Heaven has Dryness Qi as the master of Yangming; Heaven has Cold Qi as the master of Taiyang. With these Six Primal Sources of Heaven as the foundation, observing their application reveals they are merely one Qi of the True Origin, hence called the Six Primal Sources. One must know that Heaven and Earth's movement divides into five, yet Fire and Heat occupy three. This shows that in the world, Heat exceeds Cold, and Fire doubles Water. Consequently, human pathological changes can be deduced. Because the Movement divides into five, the number of the Earthly Branches' five-year cycle begins here. Because the Mark divides into six, the number of the Heavenly Qi's six-fold completion begins here. The Way of Heaven and Earth, and the subtleties of change, arise from this. This follows the previous text to clarify the combination of the Three Yin and Three Yang governed by the Five Phases; what combines is the Biao, and what dominates is the Ben.)