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The principles of Yunqi (Five Movements and Six Qi) are the methods by which the sages of antiquity participated in Heaven and Earth and assisted in the transformation and generation of all things. Generally, Qi circulates within Heaven and Earth, undergoing both normal transformation (Hua) and abnormal variation (Bian). Its normal transformation results in growth and development for humans; its abnormal variation results in disease and death for humans. Therefore, those who assist in transformation and generation to sustain life must first control disease to save lives from death. This is the reason why medicine was established: to ensure that living beings do not die prematurely but enjoy longevity, allowing their virtue and achievements to stand parallel with Heaven and Earth. However, this principle, as recorded in the *Neijing* (Inner Canon), is vast and subtle, beyond the comprehension of those with shallow learning. Consequently, it has been largely obscured in later generations. Here, I shall briefly outline its general principles:

The Five Movements (Wuyun) belong to Yin and reside within the Earth; the Six Qi (Liuqi) belong to Yang and circulate outside Heaven. In terms of their transformative effect on humans, the Five Movements generate the Five Zang Organs, which are internal; the Six Qi generate the Six Fu Organs and the Twelve Meridians, which are external. Regarding their pathological variations, the Five Movements cause internal diseases in the Five Zang Organs, extending externally when severe; the Six Qi cause external diseases in the Six Fu Organs and Twelve Meridians, penetrating internally when severe. When internal and external variations reach their extreme, death ensues.

The Five Movements are distinguished into Normal Qi (Pingqi), Excess (Taiguo), and Deficiency (Buji). The Six Qi are distinguished into Normal Transformation (Changhua), Excessive Overcoming (Yinsheng), Reverse Overcoming (Fansheng), and Mutual Overcoming (Xiangsheng). Normal Qi of the Five Movements refers to years where transformations align with their proper positions. For example, in the Wood Normal Qi phase known as "Fuhe" (Spreading Harmony), the color is azure, and the flavor is sour. Pathological changes occur in the corresponding organ, e.g., Wood pathology affects the Liver. Excess refers to years where Normal Qi becomes excessive, and transformations include non-proper elements. For instance, in the Wood Excess phase known as "Fasheng" (Generating Growth), colors include green, yellow, and white, and flavors include sour, sweet, and acrid, reflecting the influence of non-proper Earth and Metal. Pathologies affect the organ controlled by the excess element; e.g., Wood Excess overcomes Spleen Earth, causing Spleen disease. This overcoming stems from surplus original Qi, so there is typically no retaliation from other Qi. If retaliation occurs, it indicates a loss of virtue and abnormal intensity.

Deficiency refers to years where Normal Qi becomes deficient, also involving non-proper elements. For example, in the Wood Deficiency phase known as "Weihe" (Withered Harmony), fruits like dates and plums appear, and flavors include sour and acrid, again reflecting Earth and Metal influences. Pathologies arise because the controlling element takes advantage of the deficiency to overcome the original organ. When the overcoming reaches its peak, the element generated by the victim retaliates against the aggressor. For example, Wood Deficiency allows Metal to overcome it, causing Liver disease; subsequently, Fire retaliates against Metal, causing Lung disease. This overcoming exploits weakness, and the aggressor's foundation is unstable, making it susceptible to retaliation. All Five Movements have fixed patterns.

Normal Transformation of the Six Qi means that the six positions of Heaven and Earth maintain their regular states, and diseases occur in their respective locations. Heavenly normal transformations, such as Jueyin ruling the Upper (Sitian) and Shaoyang ruling the Lower (Zaiquan) in a given year, place Wind transformation above and Fire transformation below, with Wind diseases manifesting superiorly and Heat diseases inferiorly, without exceeding these positions. The normal transformations of the six positions, such as in a Jueyin Sitian year, where the First Qi transforms Wind-Dryness causing cold on the lower right, and the Second Qi transforms Cold-Heat causing heat in the center, do not mix with other Qi. These normal transformations have fixed rules, similar to the Normal Qi of the Five Movements.

Excessive Overcoming (Yinsheng) occurs when Heavenly or Earthly Qi deviates from norms and overwhelms internally. When Heavenly Qi overwhelms downward, the organ controlled by it suffers severe pathogen invasion. For example, under Jueyin Sitian, excessive Wind overwhelming causes disease in the Foot-Taiyin Spleen Meridian. When Earthly Qi overwhelms inward, disease affects the Foot-Yangming Stomach Meridian. Like Excess in the Five Movements, Yinsheng involves only overcoming without retaliation. While the nature of the overcoming is fixed, its timing is unpredictable.

Reverse Overcoming (Fansheng) and Mutual Overcoming (Xiangsheng) occur when the left and right positions deviate and take advantage of weakness. Overcoming Heaven/Earth due to their weakness is called Fansheng; mutual overcoming among the left/right positions due to weakness is called Xiangsheng. Both involve the weak Qi being overwhelmed by what it cannot control. Upon extreme overcoming, the child of the weak Qi retaliates. For example, if Taiyin is weak, Jueyin overcomes it (disease in Spleen/Stomach meridians); then Yangming retaliates (disease in Liver/Gallbladder meridians). Heavenly/Yearly Qi is like a King; Left/Right Step Qi are like feudal lords. Lords overcoming the King is Fansheng (rebellion); lords fighting each other is Xiangsheng. Unlike Yinsheng, Fansheng and Xiangsheng, along with Deficiency in Five Movements, involve both overcoming and retaliation. Their patterns are not fixed but follow weakness and retaliation.

The Five Movements have fixed rules because Yin is static and constant. The Six Qi have fewer fixed rules because Yang is dynamic and variable. Normal Qi of the Five Movements represents "Constant"; its generation is Constant-Constant, and its pathology is Constant-Variation. Excess/Deficiency of Five Movements and Yinsheng/Fansheng/Xiangsheng of Six Qi represent "Variation"; their generation is Variation-Constant, and their pathology is Variation-Variation. Excess/Yinsheng are Variations of Abundance; Deficiency/Fansheng/Xiangsheng are Variations of Deficiency. Observing Constants and Variations determines life and death; analyzing Abundance and Deficiency guides tonification and sedation. Following these laws ensures success.

Among commentators, Wang Bing of the Tang Dynasty, Grand Commandant, deeply studied and annotated these texts, greatly clarifying their profound meanings. However, he occasionally missed the essence. He failed to distinguish between Constant and Variable, interpreting the variable, unpredictable retaliation of Six Qi as a constant rule. He failed to distinguish between Abundance and Deficiency, interpreting mutual overcoming due to weakness as mere excessive overcoming by Sitian. This obscured the meaning of Yunqi. Later scholars like Lin, Sun, and authors of *Xuanzhu Miyu* and *Tianyuan Yuce*, along with various diagrams, could not surpass Wang Bing’s work to correct his errors, further obscuring Yunqi and complicating the literature.

He Jian (Liu Wansu), in his annotation of the *Pathogenesis*, brilliantly described pathological states and emphasized Fire-Heat diseases, uncovering insights previously unknown. However, he erred by treating all Yunqi attributions as Abundant, ignoring their specific Abundance or Deficiency. He treated combined non-proper transformations as merely "similar," failing to see that abundance mimicking deficiency is a critical error. Wang Bing’s interpretation led people to ignore Variation, making prognostication inaccurate. He Jian’s interpretation led people to ignore Deficiency, making treatments mismatched with syndromes. Consequently, the public lost faith and abandoned Yunqi. Ignorant of Variation, they argued: "If Sitian should be Cold but is Hot, or Movement should be Excess but is Deficient, this is ancient law, not applicable today." Ignorant of Deficiency, they argued: "If Heat syndrome fails to respond to Cold herbs, or Purging worsens the condition, this is Northern method, not suitable for the South."

Only Zhang Congzheng (Dairen) stated: "If the illness does not match the current year’s Qi, identify which year’s Qi matches it, seek the treatment from that year, and you will find the answer in the *Zhizhen Yao Da Lun* songs." This seemed to dispel confusion but remained incomplete. Alas! Fixed annual cycles intermingle with unfixed Overcoming/Retaliation variations. Seeking only the fixed cycle while ignoring variation cannot reveal the true essence of Yunqi. Similarly, focusing only on the attribution of Cold/Heat while ignoring their Abundance/Deficiency cannot reveal the true nature of Cold/Heat. Only by observing Yunqi through the lenses of Constant/Variation and Abundance/Deficiency can one unify past and present, North and South, making the participation in Heaven and Earth’s transformation as clear as viewing one’s palm.

Since my youth, I have devoted myself to this book. After long study, grasping some understanding, I have extracted its main outlines, expanded its details, and compiled them categorically. I ensure Constants and Variations are distinct, and Abundance and Deficiency are clear. Where previous annotations were incomplete, I added my own views, hoping to restore clarity to Yunqi theory. I titled this work *Yunqi Buzhu* (Supplementary Annotations on Yunqi). Though I may incur criticism for overstepping, my desire to save lives compels me. I hope my colleagues will review and correct this work.