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Huangdi asked, saying: Heaven has the Five Phases (Wu Xing) that govern the five positions, thereby generating cold, heat, dryness, dampness, and wind. Man has the Zang Organs (Five Viscera) that transform into Five Qi (Five Energies), thereby generating joy, anger, worry, grief, and fear. Medical classics state that the Five Movements (Wu Yun - the cyclical movement of Wood, Fire, Earth, Metal, and Water) succeed each other and govern their respective times; at the end of a cycle, they repeat indefinitely. I already understand this. I wish to hear how they combine with the phenomena of the Three Yin and Three Yang (San Yin San Yang - Shaoyin, Taiyin, Shaoyang, Yangming, Taiyang, Jueyin). Guiyuzhou bowed twice and kowtowed, replying: What an insightful question!

The Five Movements and Yin-Yang are the Way of Heaven and Earth, the general principles of all things, the parents of change, the origin of life and death, and the repository of spiritual illumination. How could one not understand them? Therefore, the generation of things is called "Transformation" (Hua); when things reach their extreme, it is called "Change" (Bian); the unpredictability of Yin and Yang is called "Spirit" (Shen); the unbounded application of Spirit is called "Sagehood" (Sheng). The function of change manifests in Heaven as Mystery (Xuan), in Man as the Dao, and on Earth as Transformation (Hua), which generates the Five Flavors. The Dao generates wisdom; Mystery generates Spirit. Spirit in Heaven manifests as Wind, on Earth as Wood; Heat on Heaven, Fire on Earth; Dampness on Heaven, Earth on Earth; Dryness on Heaven, Metal on Earth; Cold on Heaven, Water on Earth. Thus, what is in Heaven is Qi (Energy), and what is on Earth is Form (Xing). When Form and Qi interact, all things are generated. However, Heaven and Earth are the upper and lower of all things. Left and Right are the pathways of Yin and Yang. Water and Fire are the omens of Yin and Yang. Metal and Wood are the beginning and end of generation and completion. Qi has degrees of abundance and scarcity; Form has phases of prosperity and decline. The mutual attraction between upper and lower reveals gain and loss.

Huangdi said: I wish to hear how the Five Movements govern the seasons. Guiyuzhou said: The Five Qi circulate and operate, completing their cycles over specific periods; they do not merely govern the seasonal intervals. Huangdi said: Please explain what you mean. Guiyuzhou said: This servant has repeatedly examined the text of the *Taishi Tianyuan Ce*, which states: The Great Void is vast and empty, establishing the source of transformation. All things begin from it. The Five Movements complete their course in Heaven, distributing true spiritual Qi, commanding the Kun Yuan (Earthly Origin). The Nine Stars hang bright, the Seven Luminaries (Sun, Moon, and five planets) revolve. There is Yin and Yang, softness and hardness. The hidden and the manifest have their places; cold and heat expand and contract. Life generates life, transformation transforms transformation; all kinds of things become distinct. My ancestors and I have understood this for ten generations. (From *Suwen: Tianyuanji Dalun*)

This chapter discusses the beginning of the Five Movements and Six Qi, and the start of changes in prosperity and deficiency. The Five Movements refer to Wood, Fire, Earth, Metal, and Water on Earth, governing policies internally. The Three Yin and Three Yang refer to Wind, Heat, Dampness, Dryness, and Cold in Heaven, governing policies externally. Huangdi asked how the succession and governance of the Five Movements combine with the external phenomena of the Three Yin and Three Yang. Guiyuzhou answered that the governance of the Five Movements and Yin-Yang is the Way of Heaven and Earth, the general principles of all things, the parents of change, the origin of life and death, and the repository of spiritual illumination. Thus, in its governance, the generation of things is called Transformation; the extremity of things is called Change; the unpredictability of Yin and Yang is called Spirit; the unbounded use of Spirit is called Sagehood. This transformative and spiritual function is termed "Use." In Heaven, there is Wind, Heat, Dampness, Dryness, and Cold, which are the Qi of the Three Yin and Three Yang. On Earth, the Qi of Wind becomes Wood, Heat becomes Fire, Dampness becomes Earth, Dryness becomes Metal, and Cold becomes Water, forming the shapes of the Five Movements. Thus, the forms in Heaven interact with Earth to nurture all things, serving as the Transformation of life's generation. Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang. The Qi of the Three Yin and Three Yang in Heaven rotates rightward externally to overlay the Earth. Water and Fire are the omens of Yin and Yang; Metal and Wood are the beginning and end of generation. The forms of the Five Movements on Earth rotate leftward internally to oversee Heaven. The Qi in Heaven has abundance and scarcity; the Form on Earth has prosperity and decline. Thus, the abundant/scarcity Qi in Heaven and the prosperous/declining Form on Earth attract each other, revealing gain and loss, constituting the Change at the extremity. When abundant Qi and prosperous Form attract, it is "Gain," representing vigorous Change. When scarce Qi and declining Form attract, it is "Loss," representing deficient Change. The Transformation of life's generation is the constant Qi of Heaven and Earth; in the Five Movements, it is called Balanced Qi (Ping Qi); in the Six Qi, it is called Normal Transformation (Chang Hua). The Change at the extremity is the variable Qi of Heaven and Earth; in the Five Movements, it is called Excess (Tai Guo) and Deficiency (Bu Ji); in the Six Qi, it is called Hyperactivity (Yin Sheng), Counter-attack (Fan Sheng), and Mutual Overcoming (Xiang Sheng). Vigorous Change corresponds to Excess in Five Movements and Hyperactivity in Six Qi. Deficient Change corresponds to Deficiency in Five Movements and Counter-attack/Mutual Overcoming in Six Qi. Regarding these Five Movements and Six Qi, known as changes in prosperity and deficiency, the subsequent chapters of the classic use thousands of words to repeatedly elucidate these four points. Students should study them deeply. The Five Movements' Qi moves, completing its cycle; it does not merely govern seasons. It means Wood, Fire, Earth, Metal, and Water govern for a full year, not just the six steps within the year. The earlier chapter discussed only Five Movements, not Six Qi; only governing seasons, not governing the year. Now, this chapter discusses the mutual interaction and governance of Five Movements and Six Qi, not just Five Movements. Secondly, it discusses how each of the Five Movements governs a year, not just seasons.

Huangdi said: Good. What is meant by Qi having abundance and scarcity, and Form having prosperity and decline? Guiyuzhou said: Yin and Yang Qi each have degrees of abundance, hence the name Three Yin and Three Yang. Form having prosperity and decline refers to the Five Phases' Qi, each having Excess and Deficiency. At the beginning, if there is surplus coming, deficiency follows; if deficiency comes, surplus follows. Knowing the arrival and following, one can predict the Qi. Matching Heaven is called Tian Fu (Heaven符); receiving the Year is called Sui Zhi (Year Straight); the combination of three is called Zhi (Governance). Huangdi said: How do Upper and Lower attract each other? Guiyuzhou said: Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin and Yang of Heaven, supported by the Three Yin and Three Yang above. Wood, Fire, Earth, Metal, and Water are the Yin and Yang of Earth, responded to by Growth, Flourishing, Transformation, and Storage below. Heaven uses Yang to generate and Yin to grow; Earth uses Yang to kill and Yin to store. Heaven has Yin and Yang; Earth also has Yin and Yang. Wood, Fire, Earth, Metal, and Water are the Yin and Yang of Earth, corresponding to Growth, Flourishing, Transformation, and Storage. Thus, Yang contains Yin, and Yin contains Yang. To know the Yin and Yang of Heaven and Earth: Heaven's Qi moves and does not rest, so it shifts rightward every five years. Earth's Qi is still and holds its position, so it completes a cycle every six years. Movement and stillness attract each other; Upper and Lower overlook each other; Yin and Yang interlace; thus, change arises.

Huangdi said: Is there a numerical count for the cycles of Upper and Lower? Guiyuzhou said: Heaven uses six as the rhythm; Earth uses five as the system. Completing Heaven's Qi, six periods make one preparation; Ending Earth's Record, five years make one cycle. Jun Huo (Ministerial Fire) illuminates; Xiang Huo (Ministerial Fire) takes its place. Five and Six combined yield 720 Qi units for one Ji (Epoch), totaling 30 years; 1440 Qi units total 60 years for one Zhou (Cycle). Deficiency and Excess are all visible here. Huangdi said: Your words cover Heaven's Qi to the end and Earth's Record completely; they are thorough. I wish to hear them and preserve them, to govern the people above and cultivate myself below, making the people clear, harmonizing upper and lower, letting virtue flow down, ensuring no worries for descendants, passing it to future generations without end. May I hear it? Guiyuzhou said: The mechanism of the Ultimate Number is urgent and subtle. Its coming can be seen; its going can be traced. Respect it, and you prosper; slight it, and you perish. Acting selfishly without the Dao leads to premature disaster. Reverently following the Heavenly Dao, please allow me to speak the essentials. Huangdi said: One who speaks well of the beginning must converge on the end. One who speaks well of the near must know the far. This is the Ultimate Number exhausted and the Dao not confused, which is called clarity. I wish you to deduce and arrange them, making them orderly, concise yet sufficient, enduring yet uninterrupted, easy to use and remember, serving as a guideline. I wish to hear the essentials of the Ultimate Number completely. Guiyuzhou said: What an insightful question! How clear is the Dao! Like a drum responding to a beat, or an echo responding to a sound. I have heard: In years of Jia and Ji, Earth Movement governs; Yi and Geng, Metal Movement; Bing and Xin, Water Movement; Ding and Ren, Wood Movement; Wu and Gui, Fire Movement. Huangdi said: How do they combine with the Three Yin and Three Yang? Guiyuzhou said: In Zi and Wu years, Shaoyin appears above; Chou and Wei, Taiyin; Yin and Shen, Shaoyang; Mao and You, Yangming; Chen and Xu, Taiyang; Si and Hai, Jueyin. Shaoyin is the Mark (Biao); Jueyin is the End. Above Jueyin, Wind Qi governs; above Shaoyin, Heat Qi; above Taiyin, Dampness Qi; above Shaoyang, Ministerial Fire Qi; above Yangming, Dryness Qi; above Taiyang, Cold Qi. This is called the Root (Ben), known as the Six Primals (Liu Yuan). Huangdi said: How glorious is the Dao! How clear is the discussion! Please inscribe it on jade plates, store it in golden caskets, and title it Tianyuan Ji. (From *Suwen: Tianyuanji Dalun*)

This chapter reiterates the meaning of Qi having abundance/scarcity, Form having prosperity/decline, and the mutual attraction of Upper and Lower from the previous chapter. Yin and Yang Qi each have degrees of abundance: among the Three Yin, Taiyin has the most, Shaoyin less, and Jueyin least. Among the Three Yang, Taiyang has the most, Yangming less, and Shaoyang least. Form having prosperity and decline refers to the governance of the Five Phases, each having Excess and Deficiency. The forms of the Five Movements on Earth have prosperity and decline: Earth has Da Gong (Great Palace) and Shao Gong; Metal has Da Shang and Shao Shang; Water has Da Yu and Shao Yu; Wood has Da Jue and Shao Jue; Fire has Da Zhi and Shao Zhi. Da represents Excess; Shao represents Deficiency. Upper and Lower mutual attraction means Heaven's Yin/Yang rotating right overlays Earth, and Earth's Yin/Yang rotating left oversees Heaven. They overlap and attract, governing the year steps. Heaven's Yin/Yang includes Wind, Heat, Dryness, Dampness, Cold, plus Fire as the sixth number, because Heat in Heaven is divided into Summer Heat and Fire, so the Three Yin and Three Yang support them. Earth's Yin/Yang includes Wood, Fire, Earth, Metal, Water, plus Fire as the sixth number, because Fire on Earth is divided into Jun (Ruler) and Xiang (Minister), so Growth, Flourishing, Transformation, and Storage respond to them. When Heaven's Yin/Yang overlays Earth's Qi to govern the year, Heaven's Qi moves incessantly. Since Earth's governance of the year does not let Jun Huo govern the movement, but only the Five Movements cycle, Heaven's Six Qi are added, usually leaving one Qi extra after five years to the right, moving with Earth. When Earth's Yin/Yang oversees Heaven's Qi to govern the steps, Earth's Qi is still and holds its position. Since Earth's governance of steps treats Wood, Jun Huo, Xiang Huo, Earth, Metal, and Water equally, each governing one step to completion, the six Qi of Heaven oversee them together. Usually, six periods align, returning to the start, governing steps in a cycle while holding position still. Thus, the moving governance of the year and the still governance of the steps attract; the outer rotating upper and inner circulating lower overlook each other; Yin and Yang interlace; thus, changes of gain/loss and prosperity/deficiency arise. Heaven uses six as the rhythm, Earth uses five as the system; this is the number of mutual attraction. Heaven's Six Qi each govern one year, so six periods prepare one cycle. Earth's six positions, with Jun Huo illuminating and Xiang Huo taking place, complete a cycle in five years. Five and Six combine for 30 years as one Ji, 60 years as one Zhou. The interlaced Yin may have similar Qi classes multiplying to create Excess vigor, or different Qi classes diminishing to create Deficiency void; these changes are visible. Jia/Ji years governed by Earth Movement; Yi/Geng by Metal; Bing/Xin by Water; Ding/Ren by Wood; Wu/Gui by Fire; this is the number of Earth's five positions completing a cycle. Zi/Wu years seeing Shaoyin Heat above; Chou/Wei seeing Taiyin Dampness; Yin/Shen seeing Shaoyang Ministerial Fire; Mao/You seeing Yangming Dryness; Chen/Xu seeing Taiyang Cold; Si/Hai seeing Jueyin Wind; this is the number of Heaven's six periods preparing one cycle. The number of Heaven and Earth is five, but Fire and Heat occupy three. Thus, Heat exceeds Cold in Heaven and Earth, and Fire doubles Water. Human disease transformations can be inferred from this.

Huangdi sat in the Ming Tang, rectifying the Heavenly Net, observing the eight extremes, examining and establishing the Five Constants. He asked the Heavenly Teacher: Classics say the movement and stillness of Heaven and Earth are recorded by Spirit and Illumination; the rise and fall of Yin and Yang are signaled by Cold and Heat. I heard the numbers of Five Movements from the Master, but what he said only concerned the Five Qi governing each year separately. Starting with Jia to determine the Movement, I discuss it further. Guiyuzhou said: Earth governs Jia and Ji; Metal governs Yi and Geng; Water governs Bing and Xin; Wood governs Ding and Ren; Fire governs Wu and Gui. Above Zi and Wu, Shaoyin governs; above Chou and Wei, Taiyin; above Yin and Shen, Shaoyang; above Mao and You, Yangming; above Chen and Xu, Taiyang; above Si and Hai, Jueyin. Why does this not conform to Yin and Yang? Qibo said: This is a clear principle. This is the Yin and Yang of Heaven and Earth. Those that can be counted are the Yin and Yang within humans, which can be matched numerically. Yin and Yang can be counted to ten, deduced to a hundred, counted to a thousand, deduced to ten thousand. The Yin and Yang of Heaven and Earth are not deduced by numbers, but by images (Xiang). Huangdi said: I wish to hear their origin. Qibo said: What an insightful question! I have read the *Tianyuan Ce*: Dan Tian (Red Heaven) Qi passes through Niu, Nü, and Wu Fen; Cang Tian (Green Heaven) Qi passes through Xin, Wei, and Ji Fen; Cang Tian Qi passes through Wei, Shi, Liu, and Gui; Su Tian (White Heaven) Qi passes through Di, Kang, Mao, and Bi; Xuan Tian (Black Heaven) Qi passes through Zhang, Yi, Lou, and Wei. Wu and Ji Fen refer to Kui, Bi, Jiao, and Zhen, which are the gates of Heaven and Earth. The beginning of observation is the birth of the Dao; one cannot fail to understand this. (From *Suwen: Wuyunxing Dalun*)

This chapter reiterates the meaning of Yin and Yang transformed by the Five Movements and Six Qi from the previous chapter. It discusses the stars passed by the images of the Five Heavens as the transformation of Luck and Qi, where the Heavenly Stems and Earthly Branches belonging to the same category or adjacent positions undergo unified transformation. Earth governs Jia and Ji, and Taiyin governs above Chou and Wei. This corresponds to Cang Tian Qi passing through Xin, Wei, and Ji Fen. Xin and Wei belong to Jia's location; Ji Fen belongs to the Central Palace. Thus, Jia connects with Five, and Ji shares affiliation with Wei, jointly transforming into Wet Earth. Metal governs Yi and Geng, and Yangming governs above Mao and You. This corresponds to Su Tian Qi passing through Kang, Di, Mao, and Bi. Kang and Di belong to Yi's location; Mao and Bi belong to Geng's location. Thus, Yi shares affiliation with Mao, and Geng with You, jointly transforming into Dry Metal. Water governs Bing and Xin, and Taiyang governs above Chen and Xu. This corresponds to Xuan Tian Qi passing through Zhang, Yi, Lou, and Wei. Zhang and Yi belong to Bing's location; Lou and Wei belong to Xin's location. Thus, Bing connects with Chen, and Xin with Xu, jointly transforming into Cold Water. Wood governs Ding and Ren, and Jueyin governs above Si and Hai. This corresponds to Cang Tian Qi passing through Wei, Shi, Liu, and Gui. Wei and Shi belong to Ren's location; Liu and Gui belong to Ding's location. Thus, Ren shares affiliation with Hai, and Ding with Si, jointly transforming into Wind Wood. Fire governs Wu and Gui, and Shaoyin governs above Zi and Wu, Shaoyang above Yin and Shen. This corresponds to Dan Tian Qi passing through Niu, Nü, and Wu Fen. Niu and Nü belong to Gui's location; Wu Fen belongs to the Central Palace. Thus, Gui shares affiliation with Zi, and Xu connects with Wu, jointly transforming into Hot Fire. Heavenly Stems Jia and Yi belong to Wood, East; Bing and Ding to Fire, South; Geng and Xin to Metal, West; Ren and Gui to Water, North; Wu and Ji to Earth, Central Palace. Earthly Branches Yin and Mao pair with Jia and Yi; Si and Wu with Bing and Ding; Shen and You with Geng and Xin; Hai and Zi with Ren and Gui. Chen is Southeast; Wei is Southwest; Xu is Northwest; Chou is Northeast; these are the Four Dimensions, belonging to Wu and Ji. Thus, Yi and Mao share Wood; Ding and Si share Fire; Ji and Wei share Earth; Geng and You share Metal; Ren, Gui, Hai, and Zi share Water. Jia Yin is the head of the East; Gui Chou is the tail of the North; Jia and Chou connect; Gui and Yin connect. Bing is the head of the South; Chen is the tail of the East; Bing and Chen connect. Xu and Ji are in the middle of Wood, Fire, Metal, and Water; in Heaven and Earth, they are the gates; in the Four Seasons, they are Late Summer; South connects to Wu, West connects to Shen; Wu, Ji, Wu, and Shen connect. Thus, Wu and Ji have no fixed direction, and the text mentions only Wu Fen and Ji Fen to highlight them. Xin and Xu are both at the tail of You, and Xin and Xu connect. Only Wu Fire connects to Shen, sandwiching Wei Earth in the middle; Gui Fire connects to Yin, sandwiching Chou Earth in the middle. This is because Wet Earth is in the center, Fire travels between them. In Heaven, Fire precedes Earth; on Earth, Fire follows Earth; Earth and Fire often mix. Thus, Earth prospers in the heat of Late Summer. Zhu Danxi deeply comprehended this principle, expounding that damp-heat and ministerial fire cause eighty to ninety percent of diseases, and discussing how dampness stagnation generates heat, and long-term heat generates dampness. This is indeed due to this reason. The star mansions passed by the images of the Five Heavens correspond only to the Stems of the Five Movements, not the Branches of the Six Qi. This is because Stems and Branches are like root and branches; mentioning the Stem implies the Branch. Thus, their transformation involves Stems and Branches of the same category or adjacent positions undergoing unified transformation, meaning root and branch transform together. Some say modern scholars attribute the transformation of Five Movements solely to the images of the Five Heavens, while the transformation of Six Qi does not mention the Five Heavens' images but establishes theories based on Zheng Hua (True Transformation) and Dui Hua (Opposite Transformation). Earth's True Transformation is at Wei, Opposite at Chou; Metal's at You, Opposite at Mao; Water's at Xu, Opposite at Chen; Wood's at Hai, Opposite at Si; Jun Huo's at Wu, Opposite at Zi; Xiang Huo's at Yin, Opposite at Shen. They consider True Transformations at Wei, You, Xu, Hai, Wu, Yin as solid, without Sheng Fu (Victory and Repression); and Opposite Transformations at Chou, Mao, Chen, Si, Zi, Shen as void, with Sheng Fu. Your explanation of the classic text states that all Luck and Qi transformations come from the Qi of the Five Heavens, differing from their view. Why? I answer: The classic's intent is as clear as the sun and stars. Busybodies invented this theory of True and Opposite Transformations. According to the classic, the Emperor listed all Stems of Five Movements and Branches of Six Qi, asking together, not just Five Movements without Six Qi. Qibo answered with the stars of the Five Heavens' images, answering both Stems of Five Movements and Branches of Six Qi together, not just Five Movements while excluding Six Branches. Why ignore the classic's intent, arbitrarily split Luck and Qi into two meanings, fabricate the異说 of True and Opposite Transformations, confuse the sacred scriptures above, and mislead later learners, becoming sinners of Xuanyuan and Qibo? Regarding Sheng Fu, the classic only mentions that in the six-year cycles of Zi, Wu, Yin, Shen, Chen, Xu, the Qi transformation is large, preceding Heaven without Sheng Fu. It is unheard of that small Qi transformations at Wei, You, Hai are solid without Sheng Fu. In the six-year cycles of Chou, Wei, Mao, You, Si, Hai, Qi transformation is small, following Heaven with Sheng Fu. It is unheard of that large Qi transformations at Zi, Chen, Shen are void with Sheng Fu.

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Huangdi said: Good. Classics say Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang. I do not understand what this means. Qibo said: By Upper and Lower, we mean the location of Yin and Yang appearing in the year's Upper and Lower. By Left and Right: Whenever Jueyin is above, Shaoyin is Left and Taiyang is Right; whenever Shaoyin is above, Taiyin is Left and Jueyin is Right; whenever Taiyin is above, Shaoyang is Left and Shaoyin is Right; whenever Shaoyang is above, Yangming is Left and Taiyin is Right; whenever Yangming is above, Taiyang is Left and Shaoyang is Right; whenever Taiyang is above, Jueyin is Left and Yangming is Right. This is called assigning positions facing North, referring to what is seen. Huangdi said: What is Lower? Qibo said: If Jueyin is above, Shaoyang is below, with Yangming Left and Taiyin Right; if Shaoyin is above, Yangming is below, with Taiyang Left and Shaoyang Right; if Taiyin is above, Taiyang is below, with Jueyin Left and Yangming Right; if Shaoyang is above, Jueyin is below, with Shaoyin Left and Taiyang Right; if Yangming is above, Shaoyin is below, with Taiyin Left and Jueyin Right; if Taiyang is above, Taiyin is below, with Shaoyang Left and Shaoyin Right. This is called assigning positions facing South, referring to what is seen. When Upper and Lower meet, and Cold and Heat confront each other, if Qi matches, there is harmony; if Qi does not match, there is disease. Huangdi said: What causes disease when Qi does not match?