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The *Classic* states: "When qi is in a state of hyperactivity (Kang), it causes harm; when there is succession (Cheng), there is control (Zhi); when controlled, transformation and generation occur, manifesting externally as prosperity and decline; when harmed, disorder ensues, leading to severe disease from disrupted transformation." Regarding these sentences, predecessors have provided numerous interpretations, yet few can truly grasp the purport of the classic. Upon detailed examination of the textual meaning, it should be understood as: "Hyperactivity causes harm, harm leads to disorder, resulting in severe disease from disrupted transformation"; and "Succession brings control, control enables transformation, manifesting externally as prosperity and decline." It is correct to interpret this as two distinct aspects.

Within heaven and earth, the transformation and generation of the five categories of things involve mutual overcoming and mutual restraint. "Earthly qi restrains what it overcomes; Heavenly qi restrains what overcomes it." This statement refers to earthly qi restraining what it overcomes. The functions of the Six Qi (Wind, Cold, Summer-Heat, Dampness, Dryness, Fire) each return to their position of being overcome (the element that controls them) for transformation. Thus, Taiyin's damp transformation acts upon Taiyang; Taiyang's cold transformation acts upon Shaoyin; Shaoyin's heat transformation acts upon Yangming; Yangming's dry transformation acts upon Jueyin; Jueyin's wind transformation acts upon Taiyin. This divides the four directions of the earth into six steps to correspond with the governance of the six seasonal qi commands outside heaven.

Heavenly and earthly qi mutually wax and wane. They abhor what they cannot overcome and return to what harmonizes with them. What is similar prospers; what is different declines. When in its proper position, it prospers; when not in its proper position, it declines. Earthly qi migrates leftward within the center, while heavenly qi moves rightward on the exterior. Interior and exterior cause each other; prosperity and decline rely on each other. Hence, it is said that "prosperity and decline are manifested externally."

As for hyperactivity causing harm: if the overcome qi does not accept the transformative influence of the qi that overcomes it, then there is an excess (Sheng), followed by a counteraction (Fu). Excess and counteraction alternate, disrupting the normal order of transformation and generation. Therefore, if the upper part has excess, heavenly qi descends; if the lower part has excess, earthly qi ascends. In severe cases, positions are exchanged. When qi exchanges positions, major changes arise, and disease occurs. This is what is meant by "when harmed, disorder ensues, leading to severe disease from disrupted transformation." This represents the difference between one excess and one control, or one normal and one aberrant transformation.

Liu Hejian (Liu Wansu) stated: "Hyperactivity is harm; the successor is the mother qi of the successor. Thus, the successor arises to control it." This understanding recognizes non-proper positional excess and counteraction but fails to recognize that "controlled transformation generates, manifesting externally as prosperity and decline," which constitutes proper positional normal transformation.

Lou Ying (the author) stated: "If fire is hyperactive, it causes harm; water succeeds and controls it. Control generates transformation. By winter, cold is abundant. Thus, summer heat generates winter cold, using winter cold to control summer heat hyperactivity. Is this not excessively contrary?" This understanding recognizes proper positional normal transformation but fails to recognize that "harm leads to disorder, leading to severe disease from disrupted transformation," which constitutes non-proper positional excess and counteraction. How can one equate today's already hyperactive and deviant qi with tomorrow's balanced qi after control? One must not fail to realize that the meanings of "hyperactivity" and "control" are clear: "Hyperactivity" implies imbalance, while "Control" implies the cessation of hyperactivity. Prosperity and decline in transformation are the norms of proper positioning; disorder and disruption of transformation are the variations of improper positioning. Why do these two schools completely fail to distinguish between them?