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[Scriptural Meaning]
The Yellow Emperor asked: I wish to hear about Ping Qi (normal climate/fortune). Qibo replied: Wood's Ping Qi is called Fu He (spreading harmony), Fire's is Sheng Ming (rising brightness), Earth's is Bei Hua (complete transformation), Metal's is Shen Ping (judging peace), and Water's is Shun Jing (following tranquility). The Yellow Emperor asked: What if the Qi is Bu Ji (insufficient)? Qibo said: Wood's insufficiency is Wei He (drooping harmony), Fire's is Fu Ming (hidden brightness), Earth's is Bei Jian (low supervision), Metal's is Cong Ge (following change), and Water's is He Liu (dried flow). The Yellow Emperor asked: What does Tai Guo (excess) mean? Qibo said: Wood's excess is Fa Sheng (proliferating generation), Fire's is He Xi (blazing radiance), Earth's is Dun Fu (piled mound), Metal's is Jian Cheng (solid completion), and Water's is Liu Yan (flowing overflow). ○ When Qing Qi (cool/dry Qi) arrives in abundance, it is Zao (dryness) prevailing; Feng Mu (Wind-Wood) suffers evil, and Liver disease arises. When Re Qi (heat Qi) arrives in abundance, it is Huo (Fire) prevailing; Jin Zao (Metal-Dryness) suffers evil, and Lung disease arises. When Han Qi (cold Qi) arrives in abundance, it is Shui (Water) prevailing; Huo Re (Fire-Heat) suffers evil, and Heart disease arises. When Shi Qi (dampness Qi) arrives in abundance, it is Tu (Earth) prevailing; Han Shui (Cold-Water) suffers evil, and Kidney disease arises. When Feng Qi (wind Qi) arrives in abundance, it is Mu (Wood) prevailing; Shi Tu (Damp-Earth) suffers evil, and Spleen disease arises. This is what is meant by contracting evil and becoming ill. If one encounters a year of Xu (deficiency), then the evil is severe. If one loses the He (harmony) of the season, the evil is also severe. If one encounters the Kong (emptiness) of the moon, the evil is also severe. If one contracts evil repeatedly, the illness becomes critical. Where there is a Sheng Qi (prevailing Qi), there must be a Fu Qi (rebounding Qi). ○ One must first know the Sui Qi (annual Qi) and not violate Tian He (Heavenly Harmony). ○ If one does not know the Jia Lin (addition) of the year, the Shuai Shuai (fluctuation) of Qi, and the origin of Xu Shi (deficiency and excess), one cannot be a skilled physician. (From *Su Wen*)

[Philosophical Sayings]
What are Wu Xing (Five Phases)? They are Jin (Metal), Mu (Wood), Shui (Water), Huo (Fire), and Tu (Earth). "Xing" (Moving) refers to the meaning of Tian Xing Qi (Qi of heavenly movement). Shui (Water) is located in the North, where Yin Qi is beneath the Yellow Springs, nurturing all things. The meaning of Shui is Zhun (standard); things are equal, having a standard. Mu (Wood) is located in the East, where Yang Qi begins to move, and all things begin to grow. The meaning of Mu is Chu (touch); Yang Qi moves and leaps, touching the ground to emerge. Huo (Fire) is located in the South, with Yang Qi above, bestowing upon all things. The meaning of Huo is Hua (transformation); Yang Qi functions, and all things transform. Jin (Metal) is located in the West, where Yin Qi begins to rise, and all things cease growth. The meaning of Jin is Jin (prohibit). Tu (Earth) is located in the Center, governing the吐出 (spitting out/taking in) of all things. The meaning of Tu is Tu (spit). The *Yue Ji* records Spring birth, Summer growth, Autumn harvest, Winter storage. Tu is not named for a specific season because it is an alias for Earth. It is most respected among the Five Phases. Although Tu has no fixed position, its Dao is great. It does not transform with others, and human rulers do not assume specific duties. ○ Shao Yang appears at Yin; Yin means Yan (develop). It is prosperous at Mao; Mao means Mao (lush). It declines at Chen; Chen means Zhen (shake). Jia means Wanwu Fujia (all things sprouting shells). Yi means Wu Fan Qu (things flourish and bend), having节的 desire to emerge; this time is Spring. Chun (Spring) means Chun (stirring); Chun means Dong (movement). Tai Yang appears at Si; Si means Qi (rise). It is strong at Wu; Wu means Wu Man Chang (things full and growing). It declines at Wei; Wei means Wei (taste). Bing means Wu Bing Ming (things bright and clear). Ding means Qiang (strong). This time is Summer. Xia (Summer) means Da (great). Shao Yin appears at Shen; Shen means Shen (body). It is strong at You; You means Lao (old). Things converge. It declines at Xu; Xu means Mie (extinguish). Geng means Wu Geng (things change). Xin means Yin Shi Cheng (Yin begins to form); this time is Autumn. Qiu (Autumn) means Chou (sorrow). Tai Yin appears at Hai; Hai means Bi (close). It is strong at Zi; Zi means Zi (multiply). It declines at Chou; Chou means Niu (knot). Ren means Yin Shi Ren (Yin begins to bear). Gui means Kui Du (measure); this time is Winter. Dong (Winter) means Zhong (end). Tu is the Central Palace; Wu means Mao (lush). Ji means Yi Qu Er Qi (suppress, bend, and rise). ○ The 11th month's pitch pipe is Huang Zhong. Huang is the color of neutrality; Zhong means Dong (move). It means Yang Qi moves beneath the Yellow Springs, nurturing all things. The 12th month is Da Lv. Da means big; Lv means Ju (reject). Yang Qi wants to exit, but Yin does not allow it. The 1st month is Tai Cu. Tai is also big; Cu means Cou (gather). All things begin to grow large, gathering to emerge from the ground. The 2nd month is Jia Zhong. Jia means Fujia (sprouting shell); all things sprout, species divide. The 3rd month is Gu Xi. Gu means Gu (old); Xi means Xian (fresh). All things leave the old for the new, nothing is not bright. The 4th month is Zhong Lv. It means Yang Qi is nearing its peak, filling the center greatly. Hence it repeats Zhong Nan. The 5th month is Rui Bin. Rui means Xia (down); Bin means Jing (respect). Yang Qi exhausts upward, Yin Qi begins to rise, so we respect it. The 6th month is Lin Zhong. Lin means Zhong (many); all things mature, species are numerous. The 7th month is Yi Ze. Yi means Shang (hurt); Ze means Fa (law). All things begin to be hurt, subjected to punishment. The 8th month is Nan Lv. Nan means Ren (bear). Yang Qi still bears life, but Yin rejects it. The 9th month is Wu She. She means Zhong (end). It means all things end with Yang, should rise again with Yin, without finality. The 10th month is Ying Zhong. Zhong means Dong (move). All things respond to Yang and move down to hide. (From *Baihu Tong*)

Shao Jiao Yun (Minor Horn Transport), i.e., Sui Mu Bu Ji (Yearly Wood Insufficiency), is insulted and ridden by Jin (Metal). Jin does not practice virtue, so it uses Zao (dryness) to overcome Feng (wind). At this time, Bai Lu (white dew) falls early, Shou Qi (gathering Qi) prevails. Its change is Su Sha (solemn killing), its disaster is Cang Yun (green withering). Named Shao Jiao, it is actually the same as Tai Shang (Major Market) years. Shao Zheng Yun (Minor徵 Transport), i.e., Sui Huo Bu Ji (Yearly Fire Insufficiency), is insulted and ridden by Shui (Water). Shui does not practice virtue, so it uses Han (cold) to overcome Re (heat). At this time, Han Wu Ning Can (cold fog condenses miserably), Di Ji Jian Bing (ground accumulates hard ice). Its change is Lin Lie (biting cold), its disaster is Shuang Bao (frost and hail). Named Shao Zheng, it is actually the same as Tai Yu (Major Feather) years. Shao Gong Yun (Minor宫 Transport), i.e., Sui Tu Bu Ji (Yearly Earth Insufficiency), is insulted and ridden by Mu (Wood). Mu does not practice virtue, so it uses Feng (wind) to overcome Shi (dampness). At this time, there are Da Feng Piao Bao (great wind drifting violently), Cao Yan Sha Fei (grass bends, sand flies). Its change is Zhang Fa (expansion), its disaster is San Luo (scattering). Named Shao Gong, it is actually the same as Tai Jiao (Major Horn) years. Shao Shang Yun (Minor商 Transport), i.e., Sui Jin Bu Ji (Yearly Metal Insufficiency), is insulted and ridden by Huo (Fire). Huo does not practice virtue, so it uses Re (heat) to overcome Zao (dryness). At this time, there is Huo Yan Jiao Gao (fire spreads scorching dryness), Yan He Fei Teng (blazing heat boils). Its change is Xiao Shuo (melting), its disaster is Fan Kuang (burning). Named Shao Shang, it is actually the same as Tai Zheng (Major徵) years. Shao Yu Yun (Minor羽 Transport), i.e., Sui Shui Bu Ji (Yearly Water Insufficiency), is insulted and ridden by Tu (Earth). Tu does not practice virtue, so it uses Shi (dampness) to overcome Han (cold). At this time, there is Quan Yong He Yan (springs surge, rivers overflow), He Ze Sheng Yu (dry marshes produce fish). Its change is Zhou Zhu (sudden pouring), its disaster is Lin Kui (rainstorm collapse). Named Shao Yu, it is actually the same as Tai Gong (Major宫) years. Understanding this, one knows that when the year is in the He Liu Ji (Dried Flow Era), river breaches and great waters can be inferred by analogy. ○ The year starts with Yang. Zheng means Zheng (correct). Yin means Yin (guide). Shao Yang Qi starts from under the springs, guiding Yang to rise above Heaven, Earth, and Man. At this time, the Heavenly portion of grains and grasses all crack open. By Li Xia (Start of Summer), Shao Yin Fire blazes in the Great Void, so grasses and trees flourish, hanging branches and spreading leaves. This is the use of Yang, the body of Yin. This is what is meant by Heaven using Yang to generate and Yin to grow. The *Jing* says: Before the middle of the year, Tian Qi (Heavenly Qi) governs. It lies in Sheng Fu (ascending and floating). In Autumn, Tai Yin Yun (Tai Yin Transport) descends from Heaven. Yin descends to penetrate the earth, Jin振 Zao Ling (Metal振orates dry command), wind is fierce, frost flies, all things perish, only branches remain, like hairs. In Winter, Shao Yin Qi returns, hiding under the springs. Water freezes, earth cracks, all things are dense. This is the use of Yin, the body of Yang. This is what is meant by Earth using Yang to kill and Yin to store. The *Jing* says: After the middle of the year, Di Qi (Earthly Qi) governs. It lies in Jiang Chen (descending and sinking). (Liu Wenshu)

Twelve Zodiac signs refer to the twelve palaces, among which only the Dragon changes well, belonging to the Chen position. Whenever the Ten Stems start with Jia, once reaching the Chen palace, they change according to the Stem encountered. For example: Jia Ji Gan Tou (Stem heads of Jia-Ji) start at Jia Zi, reaching Chen belongs to Wu; Wu is Earth, thus Jia-Ji transforms into Earth. Yi Geng Gan Tou start at Bing Zi, reaching Chen belongs to Geng; Geng is Metal, thus Yi-Geng transforms into Metal. Bing Xin Gan Tou start at Wu Zi, reaching Chen belongs to Ren; Ren is Water, thus Bing-Xin transforms into Water. Ding Ren Gan Tou start at Geng Zi, reaching Chen belongs to Jia; Jia is Wood, thus Ding-Ren transforms into Wood. Wu Gui Gan Tou start at Ren Zi, reaching Chen belongs to Bing; Bing is Fire, thus Wu-Gui transforms into Fire. It is also said that Jia is rigid Wood, overcoming Ji soft Earth, forming husband and wife to create Earth Transport. Yi soft Wood marries Geng rigid Metal, creating Metal Transport. Ding Yin Fire pairs with Ren Yang Water, creating Wood Transport. Bing Yang Fire marries Xin soft Metal, creating Water Transport. Wu Yang Earth marries Gui soft Water, creating Fire Transport. The two theories have different meanings; now both are preserved for reference. (From *Lei Jing*)

Zhu Qi (Main Qi): Earth resides after the two Fires. Ke Qi (Guest Qi): Earth moves between the two Fires. Therefore: Feng Mu (Wind-Wood) is at the junction of Winter and Spring, Northeast corner, Gen-Zhen; Jun Huo (Ruler Fire) is at the junction of Spring and Summer, Southeast corner, Zhen-Xun; Xiang Huo (Minister Fire) is in mid-Summer, due South, Li; Shi Tu (Damp-Earth) is at the junction of Summer and Autumn, Southwest corner, Kun-Dui; Zao Jin (Dry-Metal) is at the junction of Autumn and Winter, Northwest corner, Dui-Qian; Han Shui (Cold-Water) is in mid-Winter, due North, Kan. This is Zhu Qi, ordered by mutual generation, so Earth is after the two Fires. Ke Qi, however, Zi-Wu combine to transform into Jun Huo, Chou-Wei into Shi Tu, Yin-Shen into Xiang Huo, Mao-You into Zao Jin, Chen-Xu into Han Shui, Si-Hai into Feng Mu. This is Ke Qi, ordered by Zheng Hua (Direct Transformation) and Dui Hua (Opposite Transformation), so Earth is between the two Fires. ○ Zhu and Ke Qi transformations have prior and subsequent times. Generally, Ke Qi comes first, Zhu Qi follows. First, Ke Qi is prosperous for 20 days; next, Zhu Qi is prosperous for 20 days; finally, for 20 days, both Zhu and Ke Qi are prosperous, or slightly heavier/lighter. Together over 60 days to complete one Qi. When Ke Qi is prosperous, Zhu Qi is not absent, but weak, unable to hold power. As Ke Qi fades, Zhu Qi follows prosperity; the order of Yun is the same. Ke Yun arrives first, followed by Zhu Yun transformation; their prosperity is also based on more than two decades. Li Qi (perverse Qi) arrives suddenly; He Qi (harmonious Qi) arrives slowly. Thus, arriving before its time means urgent and cruel governance; arriving late means lax and slow governance; arriving on time is called Ping Qi (Normal Qi). ○ I have pondered Qi transformation, recording years, steps, arriving on time, losing no time, there is something unknown yet natural. Since the principle of Tai Ji was established, Yin and Yang Qi divided; the mechanism of motion and stillness differed, and Five Phase variations were complete. The mystery of Tai Ji often generates Yang through motion and Yin through stillness. Thus, the beginning of motion is Wind; Wind moves it, the beginning of transformation. If suppressed and not extended, it struggles into Thunder, the variation of motion. This is Spring's transformation, commanding ascent and stirring. Next is Jun Huo, the record of Sheng Ming (Rising Brightness), ruling with pure Yang, having the image of a ruler, hence named Jun Huo. Fire warms it; its weather is warm, its virtue is obvious. Jun Huo comes from Feng Mu, as stated "Emperor emerges from Zhen." After Fire is Shu (Heat), as Yang Qi reaches Wu, the work of blazing heat and steaming is prominent, acting as minister to the ruler, hence named Xiang Huo. This is the third Qi. Shi Tu prospers at Wei-Shen, steamed by Shu, transforming into Ru Zheng (humid steaming) and frequent heavy rain. Shu steams Shi, infiltrating. Thus Zao (Dryness) dries it; Zao transformation follows Shi and prospers. Heaven and Earth Qi change here, hence Metal is Cong Ge (Following Change). Grasses and trees wither; this is Autumn's transformation, governing with convergence and solemn killing. When Six Yins prosper, it becomes Cold; its virtue is Yin miserable, Cold Fog changes into Ice Snow Frost Hail. Cold solidifies it, a transformation of firmness. Cold's transformation is Storage and Solidification. These six transformations follow mutual generation, opening/closing descending/ascending as mechanisms, Birth/Growth/Transformation/Convergence/Storage as functions. However, excess brings harm! Thus Wind excess causes earth shaking, Heat excess causes earth heat, Damp excess causes earth mud, Dryness excess causes earth dryness, Cold excess causes earth cracking, Fire excess causes earth solidity. (Xu Jiru)

Generally, physical principles have constancy and variation. What Yun Qi (Luck/Qi) governs is constant; what differs from governance is variable. Constancy is like Ben Qi (Original Qi); variability reaches everywhere and has specific correspondences. Thus, its phenomena include Cong (Following), Ni (Reversing), Yin (Overflowing), Yu (Stagnating), Sheng (Prevailing), Fu (Rebounding), Tai Guo (Excess), and Bu Ji (Insufficiency) variations, with different methods. If Jue Yin acts with much wind, and grasses/trees flourish, this is Cong; if Sky is clear and clean, dry without wind, this is Ni. Tai Xu Ai Hun (Great Void dusty and dim), flowing water not freezing, this is Yin; great wind breaking trees, clouds and objects chaotic, this is Yu; mountains and marshes scorched, grasses/trees withered, this is Sheng; great heat burning, locusts causing disaster, this is Fu; mountain collapses, earth quakes, dust rises frequently, this is Tai Guo; gloomy anytime, heavy clouds darkening day, this is Bu Ji. Following the variation, diseases respond, all viewing the phenomenon of the time and place. Even within a few li, if climate differs, responses are entirely different. How can one stick to fixed rules! ○ For those with Tai Yang constitution encountering Liu Yan Ji (Water Excess Era), or Tai Yin constitution encountering He Xi Ji (Fire Excess Era), the strong are controlled, the weak supported, Qi achieves balance, what illness would there be? Or if Strong Yang meets Fire, blazing heat arises; Yin Cold meets Water, ice and frost arrive. Heaven has Tian Fu (Heavenly Agreement), Year has Sui Hui (Yearly Assembly), how can Humans lack Ren He (Human Harmony)? (Shen Cunzhong)

*Tian Yuan Ji Da Lun* and other chapters assign Liu Qi (Six Qi) to annual Branches and Stems, likely losing the intent of ancient sages. Annual Branches and Stems are the same worldwide and unchanged through four seasons. Weather warmth, heat, cold, cool; people's deficiency, excess, decline, prosperity; differences in East/West/North/South; differences in Spring/Summer/Autumn/Winter climates—how could they all be the same! This absurdity is evident without deep discussion. Recent *Shanghan* methods use the Stem/Branch of the illness onset day as primary, originating from this, absolutely unusable. Because Jin, Mu, Shui, Huo, Tu Qi each govern a time; when timely, it is Zhu Qi, Si Tian (Chief Heaven); untimely presence is Ke Qi (Guest Qi). Opposite to time is Zai Quan (Below Earth). Its Qi hides beneath Yellow Springs, unseen. Treatment: avoid heat when using hot, avoid cold when using cold, meaning "First know Sui Qi, do not violate Tian He." Spring: Mu Qi Si Tian, all directions warm. Summer: Huo Qi Si Tian, all directions hot. Summer-Autumn junction: Tu Qi Si Tian, all directions damp. Autumn: all cool. Winter: all cold. People's illnesses often result from this. This is easily seen logic. When Qi opposes time, it is Ke Qi. Thus treatment methods also include "Fake reverses true." Observing this, understanding Yun Qi theory is more than half complete. (He Baizhai)

Wu Yun Liu Qi (Five Transports Six Qi) are empty positions. If the Qi arrives in the year, calculate it; if not, do not. Without Qi, how can there be medicine? No benefit to treatment, misleading to learners. Like pointing out algorithmic rarity, claiming real existence, isn't this wrong! "First know Sui Qi" means if this year has excessive rain, people suffer dampness, use Er Zhu (Atractylodes) bitter to dry; assist with Feng Yao (Wind herbs), Wind overcomes Damp. This is "First know Sui Qi." "Do not violate Tian He" means nourish Yang in Spring/Summer, Yin in Autumn/Winter; forbid Mahuang/Guizhi in Spring/Summer, forbid Huangqin/Helian in Autumn/Winter. This is "Do not violate Tian He." However, there are times to abandon time for symptoms. Saying "Not knowing Wu Yun Liu Qi, checking all prescriptions is useless" points to later generations not understanding Yun Qi principles, mistakenly relying on written prescriptions, often failing. Even checking all books, what good? Thus Zhang Zhongjing, Yuanhua, Yueren, Shuhe never recorded this saying. Believe it is a method of Heavenly Luck Numbers, not a medical treatment book. Moreover, transmission long ago, Heaven/Earth/Human/Thing Qi turned thin, hard to compare with earlier years. Thus, those who should know it clarify the constancy of Heaven/Year Qi legislation. Those who should not cling to it handle variations outside Heaven/Year Qi laws. Heaven has cold/warm/early/late differences; humans have prosperity/decline/moment distinctions. How can fixed Stem/Branch Year numbers determine infinite variations! (Miao Zhongchun)

Yin Yancheng asked: Are Wu Yun Liu Qi true or false? Answered: Da Nao created Jiazi, Lishou created numbers, merely recording year/month/day/hour distances. So take current year as Jiazi Year, Winter Solstice as Jiazi Month, New Moon as Jiazi Day, Midnight as Jiazi Hour. Paired with Five Phases, positioned in Five Directions, all human-made. Heaven/Earth, Five Phases, Cold/Hot/Wind/Rain change abruptly. Humans infected by this Qi, illness arises in body. Qi hard to predict, illness hard to preset, deduction often erroneous, rescue easily mistaken. Yu Bian did not discuss, Chun Hua did not verify. I see no truth in it. Asked: *Su Wen* written by Huang Qi, root of Yun Qi starts in *Su Wen*, are ancient sages false? Answered: Confucius edited classics, Three Tombs still abandoned. Huang Qi's medical texts are later pseudonyms of sages. Asked: Then are all books untrustworthy? Answered: Pre-Han had theory no formula; Post-Han had formula no theory. Theory not contrary to reason, formula not violating righteousness, even if from later students, still good teachers. Know gentleman's words seek not poverty/decay; yet in *Wu Cheng* strategies, take two or three. (From *Chu Shi Yi Shu*)

[General Theory of Yun Qi]
The healer deals with Li (Principle). Understanding Li, disasters and climate cannot confuse, explanations come easily. Heaven's Dao has decline/prosperity, Zang-Fu has deficiency/excess. Prosperous relies on excess, declining rides on insufficiency. Yun Qi victory/defeat follows human longevity/death. Yun Qi has fixity, action values flexibility. Overall, combine Wu Yun (Five Transports) principle with Liu Qi (Six Qi) mechanism. Suppress excess, supplement insufficiency. This is a good method for saving the world, a guide for medical art. Please speak of Yun Qi: Wu Yun are Five Phases, riding Heavenly Stems. Liu Qi are Feng, Huo, Shu, Shi, Zao, Han Qi, riding Earthly Branches. Jia, Bing, Wu, Geng, Ren, five Yang years are Xian Tian (Prior Heaven), named Tai Guo (Excess). Yi, Ding, Ji, Xin, Gui, five Yin years are Hou Tian (Posterior Heaven), named Bu Ji (Insufficiency). This is the overview of Wu Yun. Regarding Liu Qi, one must distinguish Dui Hua (Opposite Transformation), examine Zhu Ke (Main/Guest), view the year's Branch/Stem, measure by surplus/deficiency. Inferring from this, people's diseases can be verified. (Yu Wuting)

[Twelve Transformations Five Transports Song]
Jia-Ji transform to Earth, Yi-Geng to Metal, Ding-Ren to Wood making forests, Bing-Xin become long flowing water, Wu-Gui Southern Li flame invades.
Why do Jia-Ji transform to Earth? Deduced from Ten Stems: Jia-Ji year number, reaching Chen is Wu-Chen. Chen belongs to Dragon, capable of change. Wu belongs to Earth, thus Jia-Ji transforms to Earth. Yi-Geng is Geng-Chen, Bing-Xin is Ren-Chen, Ding-Ren is Jia-Chen, Wu-Gui is Bing-Chen, all inferred similarly. Logic is clear.

[Twelve Branches Year Six Qi Song]
Zi-Wu Shao Yin Jun Huo Heat, Chou-Wei Tai Yin Shi Tu Rain, Yin-Shao Shao Yang Xiang Huo Flame, Mao-You Yang Ming Zao Jin Main, Chen-Xu Tai Yang Si Shui Cold, Si-Hai Jue Yin Feng Mu Lift.
Why does Shao Yin govern Zi-Wu? Shao Yin is Jun Huo, Nan Li is honorable position, thus Direct Transformation at Wu, Opposite Transformation at Zi. Why does Tai Yin govern Chou-Wei? Tai Yin belongs to Earth in Center, residing in Kun. Wei-Kun same palace, thus Direct Transformation at Wei, Opposite Transformation at Chou. Why does Shao Yang govern Yin-Shen? Shao Yang Xiang Huo, position humble to Ruler, dare not occupy Wu, born from...