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The so-called "concomitant transformation of position succession" refers to the phenomenon where, when the original qi is extremely deficient, the qi that overcomes it succeeds in a non-dominant position and exhibits concomitant transformation.

Regarding "Bei Jian" (deficiency of Earth transport) leading to "ulcers, surging, splitting, and abscesses": Ulcer refers to sores and abscesses formed due to the stagnation and blockage of Earth's transformative function; Surging refers to the Qi mechanism surging and splitting due to Wood's transformative function rising and overcoming (Earth). Earth's transformation stagnates forming sores and abscesses, while Wood acts as the concomitant qi, rising to overcome and unblock the stagnation, manifesting as surging and splitting. Sour and sweet flavors, azure and yellow colors, Gong and Jue tones—all these indicate Earth deficiency reaching extreme depletion (Tao Ji), with Wood succeeding in a non-dominant position to perform concomitant transformation.

Regarding "Cong Ge" (deficiency of Metal transport) leading to "clanging, suppression, dizziness, and reversal": Clang refers to Metal's transformation producing a clanging sound, manifesting as cough; Suppression refers to Qi closure inhibiting the throat, forcing the suppression of cough. Generally, if Metal-Lung is excessive, Qi desires extension, leading to wheezing, chest fullness, and仰息 (breathing with head tilted back); if Metal-Lung is deficient, Qi desires accumulation, leading to suppressed cough. Mao (dizziness) means dimness; Jue (reversal) means counterflow. When Metal's transformation is clanging and suppressed yet deficient, Fire acts as the concomitant qi, causing dimness and counterflow Qi to rise at the site of suppressed cough. Bitter and pungent flavors, white and cinnabar colors, Shang and Zhi tones—all indicate Metal deficiency reaching extreme depletion, with Fire succeeding in a non-dominant position to perform concomitant transformation.

Regarding "He Liu" (deficiency of Water transport) leading to "hardness and stillness": Hardness refers to dryness and hardness; Stillness refers to cessation. With little Water, things become hard and dry, and Earth acts as the concomitant qi to cause stillness. Sweet and salty flavors, black and dark colors, Yu and Gong tones—all indicate Water deficiency reaching extreme depletion, with Earth succeeding in a non-dominant position to perform concomitant transformation. All these cases are concomitant transformations caused by Qi deficiency. The treatment method should tonify the deficiency of the original Qi, unlike the treatment for excess concomitant transformation which should drain. However, Hejian (Liu Wansu)'s examples state that treating concomitant transformation involves only draining the excessive original Qi. Is this correct? The concomitant transformations occur because the original Qi is insufficient, allowing the succeeding Qi to overcome and transform. If untreated, the original Qi becomes more deficient, and the succeeding Qi becomes more dominant. Hejian's examples describe concomitant transformation as a similar false deficiency image, suggesting it should not be treated oppositely. Is this correct? This is Hejian's error in interpreting both excess and deficiency-induced concomitant transformations as merely excess.

I say: Wang Shi, Lin Shi, and Hejian Shi have deviated from the intent of the classics. I have received your instruction. However, regarding the succeeding Qi below the six positions, why they constitute the normality of orthodox transformation, the variation of concomitant transformation and victory-recovery, the state of harmony, and the state of discord—can you elaborate further and verify with the classic intent?

The reply is: Sincerity without rest is the substance of the Dao. Yin-Yang and Five Elements circulate in heaven and earth, one extremum generates another, succeeding each other endlessly in a cycle, forming the substance of the Dao. Thus, their succession: in terms of Yin-Yang, at Winter Solstice, Yin reaches extremum, Yang arises to succeed it; at Summer Solstice, Yang reaches extremum, Yin arises to succeed it. In terms of Five Elements, Five Elements are the succession of Yin-Yang, differing only in abundance and immaturity. Fire is abundant Yang, Water is abundant Yin, Wood is immature Yang, Metal is immature Yin, Earth embraces Yin and holds Yang, constituting Harmonious Qi. In Yin-Yang succession, at Winter Solstice (Yin extremum), Yang arises to succeed, starting from the extremum of Earth's Harmonious Qi in Late Summer, followed by Wood's immature Yang, then Autumn Metal's immature Yin extremum, followed by Fire's abundant Yang, ending at Winter Water's abundant Yin extremum, succeeded by Earth's Harmonious Qi. At Summer Solstice (Yang extremum), Yin arises to succeed, starting from Spring Wood's immature Yang extremum, succeeded by Metal's immature Yin, then Summer Sovereign Fire's abundant Yang extremum, succeeded by Yin Essence, ending at Summer Minister Fire's abundant Yang extremum, succeeded by Yin, completing a year cycle. In Five Elements self-succession, below Sovereign Fire and Minister Fire, Yin Essence and Water Qi succeed; below Water position, Earth Qi succeeds (Year 1); below Earth position, Wood Qi succeeds (Year 2); below Wood position, Metal Qi succeeds, and below Metal position, Fire Qi succeeds (Years 3), repeating cyclically. Thus, mixed it is Yin-Yang, separated it is Five Elements. Constantly succeeding each other in an endless cycle is indeed due to the substance of succession being sincere and without rest. The Sage standing by the river said, "Time flows away like this, never ceasing day or night," referring precisely to this substance of sincerity without rest.

However, speaking of the substance of succession, sincerity without rest follows the extremum to succeed, having no distinction between constant change and harmony/discord. Speaking of its circulating function, when reaching the year of Balanced Qi, the one succeeding in its proper position is the norm of orthodox transformation, belonging to Harmony; when reaching years of Excess or Deficiency, the one succeeding in an improper position is the variation of concomitant transformation and victory-recovery, belonging to Discord. The norm proceeds step by step, serving as the circulation of four seasons; the variation either exerts power excessively, violently reaching extremum in an improper position, or lacks strength, reaching premature extremum in an improper position. Thus, what succeeds is constrained by the extremum below, skipping ranks and altering the original Qi, becoming sudden daily transformations. Therefore, half-transformation occurs when original Qi is half-depleted and succeeding Qi is half-dominant, resulting in half-improper concomitant transformation; full transformation occurs when original Qi is fully depleted and succeeding Qi is fully dominant, resulting in full-improper victory-recovery. Harmony transforming manifests as Virtue Transformation and Governmental Orders; Discord transforming manifests as disasters and injuries. The Classic mentions "Fa Sheng Zhi Ji" (Wood Excess), where variations like shaking, pulling, breaking, and uprooting are concomitant transformations of excess; when Wood cannot sustain its virtue, Recovery Qi (Metal) returns, which is victory-recovery of excess. "Wei He Zhi Ji" (Wood Deficiency), where movements like stiffness, constraint, and laxity are concomitant transformations of deficiency;肃杀 (severe killing) and 炎赫沸腾 (blazing heat boiling) are victory-recovery of virtue transformation and governmental orders. Water erupting into hail and snow, Wood erupting into destruction, are concomitant transformations of disaster/injury; Jue Yin arriving bringing gusty winds, anger, and great coolness; Shao Yin arriving bringing great warmth and cold, are victory-recoveries of disaster/injury. Thus, although all share the substance of sincerity without rest, because their extremums and successors differ in constancy, change, harmony, and discord, their manifestations vary in changes, concomitant transformations, victory-recovery, and severity of omens/disasters. Wang Shi and Lin Shi failed to distinguish Change from Variable Qi, interpreting Change as Variable Qi; Hejian failed to distinguish Deficiency from Excess, interpreting Concomitant Transformation as Excess. These are errors of lack of thought.

[Geographical Correspondence to Heaven Six Qi Solar Term Positions Left Rotation Diagram]
Each of the six positions has a diagram of succeeding Qi restraining hyperactivity. When in its position, it is correct.
Winter Solstice: Yin excess reaches extremum, Yang arises to succeed it. (Yin excess hyperactivity causes harm; Yang succeeding restrains it. Restraint generates transformation. By Spring/Summer, it becomes prominent. Spring is immature Yang/Wood, Summer is mature Yang/Fire, Late Summer is Harmonious Qi above.)
Summer Solstice: Yang excess reaches extremum, Yin arises to succeed it. (Yang excess hyperactivity causes harm; Yin succeeding restrains it. Restraint generates transformation. By Autumn/Winter, it becomes prominent. Autumn is immature Yin/Metal, Winter is mature Yin/Water.)
Below Minister Fire, Water Qi succeeds. (Summer Fire hyperactivity causes harm; Water succeeding restrains it. Restraint generates transformation. By Winter, it becomes prominent.)
Below Water position, Earth Qi succeeds. (Winter Water hyperactivity causes harm; Earth succeeding restrains it. Restraint generates transformation. By Late Summer, it becomes prominent.)
Below Earth position, Wood Qi succeeds. (Late Summer Earth hyperactivity causes harm; Wood succeeding restrains it. Restraint generates transformation. By Spring, it becomes prominent.)
Below Wood position, Metal Qi succeeds. (Spring Wood hyperactivity causes harm; Metal succeeding restrains it. Restraint generates transformation. By Autumn, it becomes prominent.)
Below Metal position, Fire Qi succeeds. (Autumn Metal hyperactivity causes harm; Fire succeeding restrains it. Restraint generates transformation. By Summer, it becomes prominent.)
Below Sovereign Fire, Yin Essence succeeds.
Hyperactivity causes harm; succession brings restraint; restraint generates transformation; externally displaying abundance and deficiency. Abundance and deficiency: when in position, it is correct; when out of position, it is pathogenic.
Wood erupts causing breakage (Wind-Wood drifting, half accompanied by Metal succeeding, hence breakage.)
Fire erupts causing obscurity (Heat-Fire brightness, half accompanied by Wood succeeding, hence obscurity.)
Earth erupts causing gusts and sudden rain (Earth-Damp rain, half accompanied by Wind succeeding, hence gusts and sudden rain.)
Metal erupts causing clarity and brightness (Metal-Dry clarity, half accompanied by Fire succeeding, hence clarity and brightness.)
Water erupts causing hail and snow (Cold-Water precipitation, half accompanied by Earth succeeding, hence hail and snow.)
Jue Yin arrival brings gusty winds, anger, and great coolness (Wind drift victory full transformation, improper position succession, Metal coolness recovery.)
Shao Yin arrival brings great warmth and cold (Sovereign Fire victory full transformation, improper position succession, Cold recovery.)
Tai Yin arrival brings thunder, sudden heavy rain, and fierce wind (Sudden rain victory full transformation, improper position succession, Fierce wind recovery.)
Shao Yang arrival brings gusty winds, burning flames, and frost condensation (Minister Fire victory full transformation, improper position succession, Frost condensation.)
Yang Ming arrival brings scattering and warmth (Metal coolness victory full transformation, improper position succession, Warmth recovery.)
Tai Yang arrival brings cold snow, ice hail, and white dust (Cold victory full transformation, improper position succession, Warm dust recovery.)

Emperor said: Excellent. I wish to hear about the 'Bu' (steps). Qibo said: The so-called 'Bu' is sixty degrees plus a fraction, thus twenty-four steps accumulate to exceed a hundred ke to form a day. Emperor said: How do the Six Qi correspond to the variations of Five Elements? Qibo said: Positions have beginnings and endings, Qi has 'Guo Zhong' (middle of the state), upper and lower are different, seeking them also differs. Emperor said: How to seek? Qibo said: Heavenly Qi begins with Jia, Earthly Qi begins with Zi. Zi and Jia combine, named Year Establishment. Carefully observe the time, Qi can be expected. Emperor said: I wish to hear about the year, the beginning and end of Six Qi, early and late, how are they? Qibo said: Enlightened question! In the Jia Zi year, First Qi, Heavenly numbers begin at one ke below water, ending at eighty-seven and a half ke; Second Qi begins at eighty-seven ke six fen, ending at seventy-five ke; Third Qi begins at seventy-six ke, ending at sixty-two and a half ke; Fourth Qi begins at sixty-two ke six fen, ending at fifty ke; Fifth Qi begins at fifty-one ke, ending at thirty-seven and a half ke; Sixth Qi begins at thirty-seven ke six fen, ending at twenty-five ke. This is called Chu Liu, Heavenly numbers. Yi Chou year, First Qi begins at twenty-six ke, ending at twelve and a half ke; Second Qi begins at twelve ke six fen, ending at one hundred ke below water; Third Qi begins at one ke, ending at eighty-seven and a half ke; Fourth Qi begins at eighty-seven ke six fen, ending at seventy-five ke; Fifth Qi begins at seventy-six ke, ending at sixty-two and a half ke; Sixth Qi begins at sixty-two ke six fen, ending at fifty ke. This is called Liu Er, Heavenly numbers. Bing Yin year, First Qi begins at fifty-one ke, ending at thirty-seven and a half ke; Second Qi begins at thirty-seven ke six fen, ending at twenty-five ke; Third Qi begins at twenty-six ke, ending at twelve and a half ke; Fourth Qi begins at twelve ke six fen, ending at one hundred ke below water; Fifth Qi begins at one ke, ending at eighty-seven and a half ke; Sixth Qi begins at eighty-seven ke six fen, ending at seventy-five ke. This is called Liu San, Heavenly numbers. Ding Mao year; First Qi begins at seventy-six ke, ending at sixty-two and a half ke; Second Qi begins at sixty-two ke six fen, ending at fifty ke; Third Qi begins at fifty-one ke, ending at thirty-seven and a half ke; Fourth Qi begins at thirty-seven ke six fen, ending at twenty-five ke; Fifth Qi begins at twenty-six ke, ending at twelve and a half ke; Final Qi begins at twelve ke six fen, ending at one hundred ke below water. This is called Liu Si, Heavenly numbers. Next Wu Chen year, First Qi starts again at one ke, always like this without end, cycling repeatedly. Emperor said: I wish to hear about the annual climate. Qibo said: Thorough question! Sun travels one circuit, Heavenly Qi begins at one ke; Sun travels two circuits, Heavenly Qi begins at twenty-six ke; Sun travels three circuits, Heavenly Qi begins at fifty-one ke; Sun travels four circuits, Heavenly Qi begins at seventy-six ke; Sun travels five circuits, Heavenly Qi starts again at one ke, called one Ji (period). Thus, Yin-Wu-Xu years' Qi coincide, Mao-Wei-Hai years' Qi coincide, Chen-Shen-Zi years' Qi coincide, Si-You-Chou years' Qi coincide, ending and restarting. Emperor said: I wish to hear about its application. Qibo said: Speaking of Heaven, seek its root; speaking of Earth, seek its position; speaking of Humans, seek Qi Intersection. Emperor said: What is Qi Intersection? Qibo said: Upper and lower positions, within Qi Intersection, is human dwelling. Thus: Above Tian Shu, Heavenly Qi governs; Below Tian Shu, Earthly Qi governs; At the division of Qi Intersection, Human Qi follows, Ten Thousand Things derive from it, this is called it. Emperor said: What is Guo Zhong? Qibo said: Initial is thirty degrees plus a fraction, Middle Qi follows the same method. Emperor said: What is Guo Zhong? Qibo said: It divides Heaven and Earth. Emperor said: I wish to hear completely? Qibo said: Initial is Earthly Qi, Middle is Heavenly Qi. Emperor said: How is their ascending and descending? Qibo said: Ascending and descending of Qi is the mutual use of Heaven and Earth. Emperor said: I wish to hear about its use. Qibo said: After ascending comes descending, descending is called Heaven; After descending comes ascending, ascending is called Earth. Heavenly Qi descends, Qi flows into Earth; Earthly Qi ascends, Qi rises to Heaven. Thus high and low call each other, ascending and descending cause each other, and changes arise. (From Da Lun of Liu Wei Zhi)

This chapter discusses the interweaving of Heaven's Yin-Yang and Earth's Yin-Yang generating changes, so-called mutual attraction of motion and stillness, approaching of upper and lower, interweaving of Yin-Yang. Bu refers to the Emperor re-asking about Earth's Six Steps from the previous chapter. Sixty degrees plus a fraction refers to Earth's Six Steps circling Heaven once, totaling 365 degrees as the day count of a year, with each step obtaining sixty degrees plus a fraction. Thus one day is one degree, sixty days eighty-seven and a half ke is one step but not a full day, accumulating twenty-four steps, total four years, the remainder exceeds a hundred ke to form a day, considered a Ji at the year's end. Six Qi corresponding to Five Element variations refers to the Emperor re-selecting the meaning of Heaven's Dao Six-Six Section and Geography Corresponding Six Qi Position chapters, combining to ask. Speaking of Heaven's Six Qi Wind, Heat, Dampness, Fire, Dryness, Cold abundance and deficiency, corresponding to Earth's Five Elements Wood, Sovereign Fire, Minister Fire, Earth, Metal, Water governance, sharing the same year step, how to seek their interwoven changes? Position is Step. Position has beginnings and endings refers to Heaven's Six Qi abundance corresponding to Earth's Five Elements governance, sharing the same step, with climate having beginnings and endings. Qi has Guo Zhong refers to the abundance at the beginning and end of each step, with governance Qi divided into front and back, first half step is Initial Qi governing Earthly Qi ascent; second half step is Final Qi governing Heavenly Qi descent. Heaven and Earth Qi interweave at the position's beginning and end, Qi in Guo Zhong differs, and seeking methods also differ.

Heavenly Qi begins with Jia, Earthly Qi begins with Zi, is the method to seek position beginnings and endings. Speaking of Heaven and Earth Qi, all start seeking from Jia Zi year, carefully according to beginning and end times, then climate arrival can be expected. Year Six Qi beginning and end early/late refers to the beginning and end of Heaven and Earth Qi having step climate divisions. In step climate, one year Six Steps, each step Heaven and Earth Qi beginning and end each govern sixty days eighty-seven and a half ke; in year climate, each year Heaven and Earth Qi beginning and end each govern 365 days twenty-five ke. Now Emperor first asks about one year Six Steps Qi, beginning and end climate early/late. Jia Zi year, starting at one ke below water, ending at eighty-seven and a half ke: Jia Zi year Six Steps, Heavenly Qi, Shao Yin Si Tian (Presiding Heaven), left inter-Tai Yin, right inter-Jue Yin, Yang Ming Zai Quan (In泉), left inter-Tai Yang, right inter-Shao Yang, all more abundant in their respective steps, corresponding to Earthly Qi same governance. Now Initial Qi is Zai Quan left inter Tai Yang, Cold Qi abundant, corresponding to Earth Northeast Wood Qi governance, jointly governing Spring Equinox preceding sixty days eighty-seven and a half ke, beginning and end climate early/late. Second Qi starts at eighty-seven ke six fen, ends at seventy-five ke: Si Tian right inter Jue Yin Wind Qi abundant, corresponding to Earth Southeast Sovereign Fire governance, jointly governing Spring Equinox following sixty days eighty-seven and a half ke, beginning and end climate early/late. Third Qi starts at seventy-six ke, ends at sixty-two and a half ke: Si Tian Shao Yin Heat Policy spreads, corresponding to Earth South Minister Fire governance, jointly governing Summer Solstice preceding/following sixty days eighty-seven and a half ke, beginning and end climate early/late. Fourth Qi starts at sixty-two ke six fen, ends at fifty ke: Si Tian left inter Dampness Qi abundant, corresponding to Earth Southwest Earth governance, jointly governing Autumn Equinox preceding sixty days eighty-seven and a half ke, beginning and end climate early/late. Fifth Qi starts at fifty-one ke, ends at thirty-seven and a half ke: Zai Quan right inter Fire Qi abundant, corresponding to Earth Northwest Metal governance, jointly governing Autumn Equinox following sixty days eighty-seven and a half ke, beginning and end climate early/late. Final Qi starts at thirty-seven ke six fen, ends at twenty-five ke: Zai Quan Yang Ming Dryness Qi abundant, corresponding to Earth North Water governance, jointly governing Winter Solstice preceding/following sixty days eighty-seven and a half ke, beginning and end climate early/late. Heaven and Earth Qi in Jia Zi year Six Steps beginning and end climate early/late, remaining years deduced similarly. Year climate refers to Emperor asking about year climate due to step climate. Heaven and Earth in one year's administration, Heaven Qi Si Tian above jointly governs one year, Earth Qi Zhu Yun center matches it. Both Qi climates same, beginning and end in one year. Sun travels one year, Sun travels one circuit around sky. Qi begins at one ke is Jia Zi year, Si Tian Shao Yin Heat Qi, Zai Quan Yang Ming Dryness Qi, Zhong Yun Da Gong Earth Qi climate begins, jointly governing the year. Sun travels two circuits, Qi begins at twenty-six ke is Yi Chou year, Si Tian Tai Yin Dampness Qi, Zai Quan Tai Yang Cold Qi, Zhong Yun Shao Shang Metal Qi climate begins, jointly governing the year. Sun travels three circuits, Qi begins at fifty-one ke is Bing Yin year, Si Tian Shao Yang Fire Qi, Zai Quan Jue Yin Wind Qi, Zhong Yun Da Yu Water Qi climate begins, jointly governing the year. Sun travels four circuits, Qi begins at seventy-six ke is Ding Mao year, Si Tian Yang Ming Dryness Qi, Zai Quan Shao Yin Heat Qi, Zhong Yun Shao Jiao Wood Qi climate begins, jointly governing the year. This is Heaven and Earth Qi in initial period four years beginning and end climate, remaining periods deduced similarly. Application uses previous year step beginning and end climate to seek Heaven and Earth Qi. Speaking of Heaven, seek root. Speaking of Earth, seek application. Speaking of Human, seek year intersection, speaking of using previous year step beginning and end climate. Speaking of seeking Heavenly Qi, then seek Wind, Cold, Summer Heat, Dampness, Dryness, Fire original Qi, its marker and middle Qi need not be sought. Speaking of seeking Earthly Qi, then seek Wood, Fire, Earth, Metal, Water, Fire position Qi, its succeeding Qi need not be sought. Speaking of seeking Human Qi, then seek Qi visible in Qi Intersection, invisible ones need not be sought. Regarding Jia Zi year Initial Qi, speaking of seeking Heavenly Qi, seek Si Tian Heat, Zai Quan Dryness, Quan left inter Cold; speaking of seeking Earthly Qi, seek Zhong Yun Earth,本部 Wood; speaking of seeking Human Qi, then seek Qi visible in Qi Intersection, or Heat, or Dryness, or Cold, or Earth, or Wood, these five Qi are normal, not all five are victory-recovery pathogenic changes. Qi Intersection is Heaven and Earth Qi junction, taking human body half Tian Shu as boundary, Tian Shu above to Si Tian position belongs to Heavenly Qi governance; Tian Shu below to Zai Quan position belongs to Earthly Qi governance; Heaven and Earth Qi at Tian Shu junction division belongs to Human Qi source, Ten Thousand Things derivation, thus called Qi Intersection. All these Heaven and Earth beginning and end climates, eternal unchanging substance. Initial thirty degrees plus fraction, Middle Qi same method, is seeking Qi in Guo Zhong method. Speaking of each step sixty days eighty-seven