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[Note] The "Song of Heavenly Stems for the Twelve Meridians" states: Jia corresponds to the Gallbladder, Yi to the Liver, Bing to the Small Intestine, Ding to the Heart, Wu to the Stomach, Ji to the Spleen; Geng to the Large Intestine, Xin to the Lung, Ren to the Bladder, Gui to the Kidney. The Sanjiao (Triple Burner) is also attached to Ren (Yang Water), and the Pericardium (Xinbao) similarly belongs to Gui (Yin Water). This describes the attribution of Heavenly Stems based on spatial orientation, coordinating with Zang-Fu organs, representing the constant rule that remains unchanged year after year. Now, discussing from the perspective of the Five Movements (Wu Yun), we describe the transformation of Heavenly Stems, coordinating with Zang-Fu organs, which represents the variable pattern that changes annually; hence the difference. The "Song of Earthly Branches for the Twelve Meridians" states: Yin corresponds to the Lung, Mao to the Large Intestine, Chen to the Stomach, Si to the Spleen, Wu to the Heart, Wei to the Small Intestine, Shen to the Bladder, You to the Kidney, Xu to the Pericardium, Hai to the Sanjiao, Zi to the Gallbladder, Chou to the Liver. This describes the attribution of Earthly Branches based on the circulation of Qi and Blood, coordinating with Zang-Fu organs, representing the constant rule that remains unchanged day by day. Now, discussing from the perspective of the Six Qi (Liu Qi), we describe the transformation of Earthly Branches, coordinating with Zang-Fu organs, which represents the variable pattern that changes annually; hence the difference. Readers should examine this carefully.

Main Movement Song 4. The Five Movements and Five Elements govern the five positions; the Five Qi generate each other and proceed according to the seasonal commands. These are the regular seasonal commands, unchanging from year to year, yet there are variations of harmony or rebellion. There are principles of excess and deficiency in the movements, and conditions of deficiency-excess, cold-heat in humans. When the heavenly timing is discordant, all things fall ill; the diseases of the people arise in conjunction with their internal Zang-Fu organs.

[Annotation] The Main Movement (Zhu Yun) refers to the movement that governs the regular seasonal commands of the four seasons. The Five Elements (Wu Xing) are Wood, Fire, Earth, Metal, and Water. The Five Positions (Wu Wei) are East, South, Center, West, and North. The Five Qi (Wu Qi) are Wind, Summer-heat, Dampness, Dryness, and Cold. Wood governs the Wind Qi of the East, smoothly distributing the Spring command; this is the First Movement. Fire governs the Summer-heat Qi of the South, smoothly distributing the Summer command; this is the Second Movement. Earth governs the Dampness Qi of the Center and the four corners, smoothly distributing the command of Late Summer; this is the Third Movement. Metal governs the Dryness Qi of the West, smoothly distributing the Autumn command; this is the Fourth Movement. Water governs the Cold Qi of the North, smoothly distributing the Winter command; this is the Fifth Movement. This is Heaven's system using five as the measure, divided among the five directions for governance. The Five Movements and Five Qi generate each other, forming the regular commands of the four seasons, succeeding one another year after year without change. However, within these transformations, there are instances of harmony or disharmony, some following the Heavenly Qi, some opposing it, some following Heavenly Qi while opposing Earthly Qi, and some opposing Heavenly Qi while following Earthly Qi. Thus, there are principles of excess and deficiency in the movements, and discordance in the four seasons; there are differences in the conditions of Zang-Fu organs and meridians, such as deficiency-excess and cold-heat. It is only then that external pathogens are attracted, causing abnormal transformations and leading to disease. When heavenly timing is discordant, all things become diseased; and for these to manifest as diseases among the populace, they must necessarily arise due to the disharmony of the individuals' internal Zang-Fu organs (Figure 7).