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Qibo said: When the qi of the lower position superimposes on the upper position, it is in an improper position. The Yellow Emperor asked: What are the dynamics and stillness of heaven and earth? Qibo said: The qi above moves to the right, and the qi below moves to the left. Circling around the heavens to the left and right, they meet again after completing a cycle. The Yellow Emperor said: I have heard from Gui Yuqu that the qi corresponding to the earth is still. Now you say that the qi below moves to the left. I do not understand what this means. I wish to hear how it arises. Qibo said: Heaven and earth have movement and stillness; the Five Elements migrate and revert. Although Gui Yuqu only discussed the observations of the upper part, he could not fully elucidate it. The function of transformation: Heaven manifests images, Earth forms shapes. The Seven Luminaries (Sun, Moon, and five planets) weave through the void, and the Five Elements attach to the Earth. Earth is what carries and generates all shaped categories. The void is what arranges the refined qi corresponding to Heaven. The movement of shape and refined qi is like the relationship between roots and branches. By looking up at the celestial phenomena, although distant, they can be known. The Yellow Emperor asked: Is the Earth below? Qibo said: The Earth is below humans, but within the Great Void. The Yellow Emperor asked: What does it rely on? Qibo said: It is held up by the Great Qi. Dryness dries it, Heat steams it, Wind agitates it, Dampness moistens it, Cold hardens it, and Fire warms it. Therefore, Wind and Cold are below, Dryness and Heat are above, Dampness is in the middle, and Fire travels between them. Cold and Heat enter six times, thus causing the void to transform and generate. Thus, if Dryness prevails, the Earth becomes dry; if Heat prevails, the Earth becomes hot; if Wind prevails, the Earth shakes; if Dampness prevails, the Earth becomes muddy; if Cold prevails, the Earth cracks; if Fire prevails, the Earth becomes solid. The Yellow Emperor asked: How can the qi of Heaven and Earth be observed? Qibo said: The changes of superiority and reversion of the qi of Heaven and Earth do not manifest in pulse diagnosis. The *Mai Fa* (Pulse Method) says: The changes of Heaven and Earth cannot be diagnosed by pulses; this is what is meant. The Yellow Emperor asked: What about the Intermittent Qi (Jian Qi)? Qibo said: Depending on where the qi is located, one expects it on the left or right. The Yellow Emperor asked: How to expect it? Qibo said: If one follows the qi, there is harmony; if one violates the qi, there is disease. Disease occurs if it is in the wrong position, if positions shift alternately, and danger arises if the position is lost. Death occurs if the Cun and Chi pulses are reversed, and death occurs if Yin and Yang intersect. First establish the year's qi to know its nature. When the left and right correspond and appear, then one can speak of the smoothness or reversal of life and death. The Yellow Emperor asked: How do Cold, Heat, Dryness, Dampness, Wind, and Fire correspond in humans? How do they transform and generate in all things? Qibo said: The East generates Wind; Wind generates Wood; Wood generates Sour taste; Sour taste nourishes the Liver; the Liver nourishes tendons; tendrons nourish the Heart. In Heaven, it is profound; in humans, it is the Dao; on Earth, it is transformation. Transformation generates the five flavors; the Dao generates wisdom; the profound generates spirit; transformation generates qi and blood. Spirit in Heaven is Wind; on Earth is Wood; in the body is tendons; in qi is softness; in the zang organs is the Liver. Its nature is warm; its virtue is harmony; its function is movement; its color is green/cyan; its transformation is flourishing; its insects are hairy; its administration is dispersing; its command is disseminating; its change is destruction and pulling down; its disaster is falling; its taste is sour; its emotion is anger. Anger injures the Liver; Sorrow overcomes Anger; Wind injures the Liver; Dryness overcomes Wind; Sour taste injures tendons; Pungent taste overcomes Sour. The South generates Heat; Heat generates Fire; Fire generates Bitter taste; Bitter taste nourishes the Heart; the Heart nourishes Blood; Blood nourishes the Spleen. In Heaven, it is Heat; on Earth, it is Fire; in the body is vessels; in qi is breath; in the zang organs is the Heart. Its nature is summer heat; its virtue is manifestation; its function is dryness/aridity; its color is red; its transformation is lush growth; its insects are feathered; its administration is bright; its command is stifling/steaming; its change is scorching inflammation; its disaster is burning; its taste is bitter; its emotion is joy. Joy injures the Heart; Fear overcomes Joy; Heat injures Qi; Cold overcomes Heat; Bitter taste injures Qi; Salty taste overcomes Bitter. The Center generates Dampness; Dampness generates Earth; Earth generates Sweet taste; Sweet taste nourishes the Spleen; the Spleen nourishes flesh; flesh nourishes the Lungs. In Heaven, it is Dampness; on Earth, it is Earth; in the body is flesh; in qi is fullness; in the zang organs is the Spleen. Its nature is quiet and inclusive; its virtue is moistening; its function is transformation; its color is yellow; its transformation is abundance; its insects are naked/bare; its administration is tranquil; its command is clouds and rain; its change is torrential rain; its disaster is flooding and ulceration; its taste is sweet; its emotion is contemplation/pensive thought. Contemplation injures the Spleen; Anger overcomes Contemplation; Dampness injures flesh; Wind overcomes Dampness; Sweet taste injures the Spleen; Sour taste overcomes Sweet. The West generates Dryness; Dryness generates Metal; Metal generates Pungent taste; Pungent taste nourishes the Lungs; the Lungs nourish skin and hair; skin and hair nourish the Kidneys. In Heaven, it is Dryness; on Earth, it is Metal; in the body is skin and hair; in qi is completion/harvest; in the zang organs is the Lungs. Its nature is cool; its virtue is clear and pure; its function is consolidation; its color is white; its transformation is gathering/restraining; its insects are shelled; its administration is vigorous; its command is fog and dew; its change is withering/death; its disaster is withered foliage; its taste is pungent; its emotion is sorrow/grief. Sorrow injures the Lungs; Joy overcomes Sorrow; Heat injures skin and hair; Cold overcomes Heat; Pungent taste injures skin and hair; Bitter taste overcomes Pungent. The North generates Cold; Cold generates Water; Water generates Salty taste; Salty taste nourishes the Kidneys; the Kidneys nourish bone marrow; bone marrow nourishes the Liver. In Heaven, it is Cold; on Earth, it is Water; in the body is bones; in qi is hardness; in the zang organs is the Kidneys. Its nature is biting cold; its virtue is desolate/chilling; its function is storing/hiding; its color is black; its transformation is solemnity; its insects are scaled; its administration is quiet; its command is cold; its change is freezing; its disaster is hail; its taste is salty; its emotion is fear. Fear injures the Kidneys; Contemplation overcomes Fear; Cold injures Blood; Dryness overcomes Cold; Salty taste injures Blood; Sweet taste overcomes Salty. The Five Qi stand in turn, each having precedence. If not in its proper position, it is pathogenic; if in its proper position, it is correct. The Yellow Emperor asked: How do diseases produce changes? Qibo said: If the qi are compatible, the disease is mild; if incompatible, the disease is severe. The Yellow Emperor asked: What about the Ruling Qi of the Year? Qibo said: If the qi is in excess, it controls what it overcomes and insults what it cannot overcome. If deficient, what it cannot overcome insults and exploits it, and what it overcomes lightly insults it. Insulting others may lead to receiving pathogenic factors oneself; being insulted and receiving pathogenic factors is due to a lack of awe/fear. (From *Da Lun of the Five Movements*)

This chapter discusses how Heaven rotates to the right outside, while the Six Qi of Cold and Heat enter to support the Earth. The Earth receives the entry of the Six Qi from Heaven and acts as the Five Elements rotating to the left, transforming and generating humans and things within Heaven. The upper and lower, left and right, and the paths of Yin and Yang of all things in Heaven and Earth are the positions of the six segments of Heaven's rightward rotation. Upper and lower refer to the Si Tian (Heavenly Sovereign) position above and the Zai Quan (Earthly Spring) position below. Left and right refer to the left and right interstitial positions of the upper part (Tian Zuo Jian, Tian You Jian) and the lower part (Quan Zuo Jian, Quan You Jian). Thus, the Three Yin and Three Yang of Heaven rotate to the right in its six positions. For example, in the Si-Hai years, Jue Yin appears above, with Shao Yin as the left interstitial qi and Tai Yang as the right interstitial qi. By Zi-Wu years, Jue Yin rotates right and descends, so Shao Yin appears above, with Tai Yin as the left interstitial qi and Jue Yin as the right interstitial qi. This continues year by year, rotating down on the right from above. Facing north to determine positions, "appearing" refers to the Si Tian position being in the south while facing north. Determining left and right, southwest is the left interstitial position, southeast is the right interstitial position, indicating the Yin and Yang seen. If Jue Yin is above, Shao Yang is below, with Yang Ming as the left interstitial qi and Tai Yin as the right interstitial qi. When Jue Yin rotates right and descends, and Shao Yin is above, Yang Ming is below, with Tai Yang as the left interstitial qi and Shao Yang as the right interstitial qi. This constantly rotates with Si Tian. Facing south to determine positions, "appearing" refers to the Earth's position being in the north while facing south. Determining left and right, northeast is the left interstitial position, northwest is the right interstitial position, indicating the Yin and Yang seen. From the upper and lower of Heaven and Earth to here, it solely discusses the qi of Heaven's rightward rotation. When upper and lower meet, and Cold and Heat approach each other, if the qi are compatible, there is harmony; if incompatible, there is disease. This means that as Heaven rotates right around the Earth's positions, its qi meets and approaches the Earth's positional qi. Meeting similar, mutually generating qi leads to harmony; meeting dissimilar, mutually controlling qi leads to disease. Even if the qi are of the same kind and compatible, disease may occur, specifically when Xiang Huo (Minister Fire) superimposes on Jun Huo (Monarch Fire), because it is in an improper position. The lower volume of the classic states: Monarch in minister's position is smooth; minister in monarch's position is reverse. Reverse leads to rapid harm. "What are the dynamics?" The Yellow Emperor believed that Heaven's movement can superimpose on Earth, but Earth's stillness cannot superimpose on Heaven, making it difficult to understand the words about upper/lower meeting and Cold/Heat approaching. Qibo answered that "above moves right, below moves left," implying that Heaven often descends from the right to the southeast and rotates to superimpose on Earth, while Earth often ascends from the left to the northeast and circulates visibly, passing through Wood, Minister/Monarch, Earth, Metal, and Water positions, cyclically superimposing on Heaven and all moving. Thus, left and right superimposition and movement each complete a circle of Heaven, meeting again after exceeding. However, Heaven's rightward rotation is the same as astronomers' retrograde rightward motion; in reality, it is like Earth's leftward rotation, rising in the east and setting in the west. "Corresponding to Earth is still," the Yellow Emperor questioned the statement "below moves left." Qibo answered that although the form of Heaven and Earth differs in movement and stillness, their functional transformations differ: on Earth, the Five Elements attach to the ground and transport generated shapes internally; in Heaven, the Seven Luminaries weave the void and display responding refined qi externally. The accompanying movement of shape and refined qi is like roots and branches, sharing one Qi without distinction. Thus, by merely looking up at the Seven Luminaries, although their rotation is distant, one can know their movement. From "upper and lower meet" to here, it generally discusses Heaven's rightward rotation and Earth's leftward rotation. "Is the Earth below?" The Yellow Emperor thought celestial phenomena rotate all underground. But Earth resides above it. Now saying "below moves left," implies Earth's leftward motion is below, is this not contradictory? Qibo answered that Earth is below humans, within the Great Void, clarifying the meaning of upper and lower. Generally speaking by affiliation, Si Tian and Zai Quan qi belong to Heaven as upper, and Five Elements belonging to Earth as lower. Speaking by location, Si Tian is upper, Zai Quan is lower, and Earth's Five Elements are in the center. Qibo spoke by affiliation, hence "below moves left"; the Yellow Emperor spoke by location, hence questioning that Earth's leftward motion is not below. "Ping" means attachment. What does Earth rely on within the Great Void to not fall? "Held up by Great Qi" means the Great Qi of the Six Segments (Wind, Cold, Summer Heat, Dampness, Dryness, Fire) rotates outside, supporting the Earth and causing dryness, steaming, agitation, moistening, hardening, and dampness to enter its body. Thus, upon entry, Wind and Cold are below (Wind in East, Cold in North); Dryness and Heat are above (Dryness in West, Heat in South); Dampness is in the middle (Center); Fire is above Dampness before entering and below Dampness after entering, traveling between upper and lower. From "is the Earth below" to here, it traces back that Earth's qi is fundamentally based on Heaven. "Hou" means observation/diagnosis. It says the qi of Heaven and Earth and changes of superiority/reversion span the six positions, making them difficult to diagnose via pulse; only the Intermittent Qi governs one position. Thus, one can expect it on the left or right of Cun and Chi depending on its location. The method of expectation: Where Yang is, the pulse responds; where Yin is, the pulse does not respond. In Bei Zheng (North Polarity) years, human qi faces North, Cun pulse is North, Chi pulse is South. Earth's left interstitial qi is in Right Cun, right interstitial qi is in Left Cun. Heaven's left interstitial qi is in Left Chi, right interstitial qi is in Right Chi. Thus, if Shao Yin is Zai Quan, Left Jian is Tai Yin, Right Jian is Jue Yin, and both Cun pulses do not respond. If Jue Yin is Zai Quan, Left Jian is Shao Yin, and Right Cun does not respond. If Tai Yin is Zai Quan, Right Jian is Shao Yin, and Left Cun does not respond. If Shao Yin is Si Tian, Left Jian is Tai Yin, Right Jian is Jue Yin, and both Chi pulses do not respond. If Jue Yin is Si Tian, Left Jian is Shao Yin, and Left Chi does not respond. If Tai Yin is Si Tian, Right Jian is Shao Yin, and Right Chi does not respond. In Nan Zheng (South Polarity) years, human qi faces South, Cun pulse is South, Chi pulse is North. Heaven's left interstitial qi is in Right Cun, right interstitial qi is in Left Cun. Earth's left interstitial qi is in Left Chi, right interstitial qi is in Right Chi. Thus, if Shao Yin is Si Tian, Left Jian is Tai Yin, Right Jian is Jue Yin, and both Cun pulses do not respond; if Jue Yin is Si Tian, Left Jian is Shao Yin, and Right Cun does not respond; if Tai Yin is Si Tian, Right Jian is Shao Yin, and Left Cun does not respond. If Shao Yin is Zai Quan, Left Jian is Tai Yin, Right Jian is Jue Yin, and both Chi pulses do not respond. If Jue Yin is Zai Quan, Left Jian is Shao Yin, and Left Chi does not respond; if Tai Yin is Zai Quan, Right Jian is Shao Yin, and Right Chi does not respond. "Following the qi brings harmony" means Yin and Yang each occupy their original Cun/Chi positions. "Violating the qi brings disease" means Yin and Yang are either in improper positions, shifting alternately, losing their positions, reversing Cun/Chi, or intersecting Yin/Yang. Improper position means Yin/Yang appearance does not match original Cun/Chi positions. Alternating shift means Yin/Yang both shift one position. For example, in Nan Zheng with Shao Yin Si Tian, Yin is in Cun, Yang is in Chi. If both shift left, Yin shifts left (Left does not respond), Yang shifts right (Right responds); if both shift right, Yin shifts right (Right does not respond), Yang shifts left (Left responds). Losing position means both original and other positions lose visibility. If Yin loses position, neither Cun nor Chi shows Yin; if Yang loses position, neither Cun nor Chi shows Yang, unlike alternating shifts which appear oppositely in other positions. Cun/Chi reversal: e.g., in Bei Zheng with Shao Yin Si Tian, Yang is in Cun, Yin is in Chi, but Yang appears in Chi and Yin appears in Cun. Yin/Yang intersection: e.g., in Bei Zheng with Tai Yin Si Tian, Yang is Left, Yin is Right, but Yang appears Right and Yin appears Left. "How do Cold, Heat, Dryness, Dampness, Wind, Fire correspond in humans? How do they transform/generate in all things?" This means Heaven rotates outside, Great Qi enters Earth, generating humans/things. How do these correspond to human zang/organs and形体 (form/body)? How do they transform/generate in all things? "East generates Wind": The Wind of the Six Qi enters Heaven, residing in the Eastern Earth body, as the beginning of generation. From Wind comes Wood, Sour, Liver, Tendons, Heart. All Eastern natures, functions, virtues, transformations, administrations, and commands are based on Wind and internally correspond to Human Liver Qi. Thus, Liver is on the left, symbolizing Wind born in the East; Tendons flex/extend, symbolizing Wind's movement. "South generates Heat": The Heat of the Six Qi enters Heaven, residing in the Southern Earth body, as the beginning of growth. From Heat comes Fire, Bitter, Heart, Blood, Spleen. All Southern natures... are based on Heat and internally correspond to Human Heart Qi. Thus, Heart is in front, symbolizing Heat born in the South; Blood is the spirit of humans, symbolizing Fire's brightness. "Center generates Earth": The Dampness of the Six Qi enters Heaven, residing in the Central Earth body, as the beginning of transformation. From Dampness comes Earth, Sweet, Spleen, Flesh, Lungs. All Central natures... are based on Dampness and internally correspond to Human Spleen Qi. Thus, Spleen is in the abdomen, symbolizing Dampness born in the Center; Flesh fills the body, symbolizing Earth filling the great land. "West generates Dryness": The Dryness of the Six Qi enters Heaven, residing in the Western Earth body, as the beginning of birth and harvest. From Dryness comes Metal, Pungent, Lungs, Skin/Hair, Kidneys. All Western natures... are based on Dryness and internally correspond to Human Lung Qi. Thus, Lungs are on the right, symbolizing Dryness born in the West; Skin/Hair dry the body surface, symbolizing Qi's dryness. "North generates Cold": The Cold of the Six Qi enters Heaven, residing in the Northern Earth body, as the beginning of birth and storage. From Cold comes Water, Salty, Kidneys, Bones, Liver. All Northern natures... are based on Cold and internally correspond to Human Kidney Qi. Thus, Kidneys are behind, symbolizing Cold born in the North; Bones are the hundred joints, symbolizing Cold's hardness. "Five Qi stand in turn, each having precedence..." means the Five Qi of the five directions each govern a portion of the commands. The Five Qi stand in turn, governing commands each having precedence. If Wind stands not in Spring command, Heat not in Summer, Dampness not in Late Summer, Dryness not in Autumn, Cold not in Winter, these are standing out of position, becoming pathogenic factors of superiority/reversion. If Wind stands in Spring, Heat in Summer, etc., these are standing in position, becoming correct primary Qi. "Qi compatible is mild, incompatible is severe" means for diseases caused by pathogenic factors standing out of position, if the pathogen is compatible with the governing qi, the disease is mild; if incompatible, severe. "Ruling Qi" also refers to the Five Qi of the five directions, each governing one year's administration. If yearly qi is in excess, it controls what it overcomes and insults what it cannot overcome. E.g., if Wood ruling qi is in excess, it controls Earth qi (reducing Dampness transformation) and insults Metal qi (increasing Wind transformation). If deficient, what it cannot overcome insults/exploits it, and what it overcomes lightly insults it. E.g., if Wood ruling qi is deficient, Metal qi wins, insults/exploits it (Dryness transformation occurs), Earth qi lightly insults it (Dampness distribution reverses). "Insulting others leads to receiving evil; being insulted leads to receiving evil, due to lack of awe." If Metal insults Wood insufficiently, and is exploited, then Wood's child Fire retaliates against the winner, and insulting Metal leads to receiving evil. Being insulted and receiving evil means the deficient Wood lacks awe, and its qi recovers and extends. From "how to observe Heaven/Earth qi" to here, it traces back that Human Qi is fundamentally based on Heaven.

[Diagram descriptions omitted as per instruction to extract text entities only, but contextually related to Bei Zheng/Nan Zheng pulse positions]

The eight stems Yi, Bing, Ding, Wu, Geng, Xin, Ren, Gui, each covering six years, total forty-eight years.
The two stems Jia and Ji cover twelve years.

The Yellow Emperor asked: Alas, how far-reaching is the Way of Heaven! It is like welcoming floating clouds, or viewing an abyss. Viewing an abyss, one can measure it; welcoming floating clouds, one knows no limit. The Master often speaks of reverently following the Way of Heaven. I have listened and stored it in my heart, but privately find it strange, not knowing what he means. I wish the Master would pour out his mind and speak fully of these matters, so they may never perish, lasting long and unbroken. Can the Way of Heaven be heard?
Qibo replied: Your question is clear! The Way of Heaven lies in following Heaven's order and the timing of prosperity and decline. The Yellow Emperor said: I wish to hear how the six-six segments of the Heavenly Way prosper and decline. Qibo said: There are positions above and below, and disciplines to the left and right. Thus, to the right of Shao Yang, Yang Ming governs; to the right of Yang Ming, Tai Yang governs; to the right of Tai Yang, Jue Yin governs; to the right of Jue Yin, Shao Yin governs; to the right of Shao Yin, Tai Yin governs; to the right of Tai Yin, Shao Yang governs. This is called the Mark of Qi, roughly facing South to await it. Thus it is said: Following Heaven's order, the timing of prosperity and decline, moving light to set time, standing upright to await it, this is what is meant. Above Shao Yang, Fire Qi governs, revealing Jue Yin in the middle; above Yang Ming, Dryness Qi governs, revealing Tai Yin in the middle; above Tai Yang, Cold Qi governs, revealing Shao Yin in the middle; above Jue Yin, Wind Qi governs, revealing Shao Yang in the middle; above Shao Yin, Heat Qi governs, revealing Tai Yang in the middle; above Tai Yin, Dampness Qi governs, revealing Yang Ming in the middle. This is called the Root. Below the Root is the Middle Manifestation; below the Manifestation is the Mark of Qi. Root and Mark differ, so Qi responses differ in image. The Yellow Emperor asked: There is arrival with arrival, arrival without arrival, arrival with excess. What is this? Qibo said: Arrival with arrival is harmonious; arrival without arrival, the incoming qi...