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Generally, the laws of things have both constant and variable aspects. What is governed by the annual climate (Yunqi) is constant; what differs from what is governed is variable. When constant, it manifests like the original Qi (the dominant Qi of the year); when variable, changes occur everywhere, each with its specific manifestation. Therefore, climatic signs may vary in accordance, opposition, excess, pervasion, stagnation, counteraction, superabundance, or deficiency, and their treatment methods differ accordingly. If Jueyin Wind-Wood governs, wind prevails and plants flourish; this is called "accordance" (Cong). The weather is clear and clean, dry without wind; this is called "opposition" (Ni). The sky is hazy with dust, flowing water does not freeze; this is called "pervasion" (Yin). Strong winds break trees, clouds and objects are chaotic; this is called "stagnation" (Yu). Mountains and marshes are scorched and dry, plants wither and fall; this is called "superiority" (Sheng). Extreme heat burns like fire, locusts cause disaster; this is called "counteraction" (Fu). Earthquakes and landslides occur, dust rises and darkens intermittently; this is called "superabundance" (Taiguo). It is gloomily cold at any time, heavy clouds darken the day; this is called "deficiency" (Bují). Following these variations, epidemics respond, all depending on observing the local and timely climatic conditions. Even within a few li, if the climate differs, the resulting diseases will be entirely different. How can one adhere rigidly to fixed rules?

Annual climate involves Main Qi (Zhǔqì) and Guest Qi (Kèqì). The regular aspect is Main Qi; the external arrival is Guest Qi. From the First Qi (Jueyin) to the Final Qi (Taiyang), this is the normal sequence of the four seasons, hence called Main Qi. The book does not list the items for Guest Qi, so commentators have various views. Some say that in the Jiazi year, the heavenly number starts at the first ke (quarter-hour) of water; in the Yichou year, it starts at the 26th ke; in the Bingyin year, at the 51st ke; in the Dingmao year, at the 76th ke; this is called Guest Qi. This is the Quarter-Part Calendar method for calculating the Qi of Major Cold, which has nothing to do with Annual Climate. Others say that below Xianghuo (Ministerial Fire), Shuiqi (Water Qi) takes advantage; below the position of Tu (Earth), Fengqi (Wind Qi) takes advantage; this is called Guest Qi. This is also Main Qi, corresponding to the Six Sections, and cannot be called Guest. Whatever is called Guest refers to: before the middle of the year, Tianzheng (Heavenly Government/Si Tian) governs; after the middle of the year, Dizheng (Earthly Government/Zai Quan) governs. The constant Qi of the four seasons is Master; the governance of Heaven and Earth is Guest. Violating the Master's Qi causes violent harm; violating the Guest's Qi causes slow harm. Harmonizing Master and Guest Qi, preventing injury, is the method of treating Qi. (Shen Kuo)

Shaojiao (Lesser Horn/Wood) operation indicates Wood Deficiency of the year, bullied and attacked by Metal. Metal fails to exert virtue, thus Dryness overcomes Wind. At this time, White Dew falls early, and the Qi of Harvest proceeds. Its variation is solemn killing; its disaster is the withering of greenery. Named Shaojiao, it is actually the same as a year of Da Shang (Great Metal/Excess Metal). Shaozheng (Lesser Note/Fire) operation indicates Fire Deficiency of the year, bullied and attacked by Water. Water fails to exert virtue, thus Cold overcomes Heat. At this time, cold mist condenses miserably, and the ground accumulates hard ice. Its variation is biting cold; its disaster is frost and hail. Named Shaozheng, it is actually the same as a year of Dayu (Great Water/Excess Water). Shaogong (Lesser Center/Earth) operation indicates Earth Deficiency of the year, bullied and attacked by Wood. Wood fails to exert virtue, thus Wind overcomes Dampness. At this time, there are violent gusts, grass bends, and sand flies. Its variation is expansion and eruption; its disaster is scattering. Named Shaogong, it is actually the same as a year of Dajiao (Great Wood/Excess Wood). Shaoshang (Lesser Market/Metal) operation indicates Metal Deficiency of the year, bullied and attacked by Fire. Fire fails to exert virtue, thus Heat overcomes Dryness. At this time, fire spreads causing scorching and drying, intense heat boils. Its variation is melting and dissolving; its disaster is burning. Named Shaoshang, it is actually the same as a year of Dazheng (Great Fire/Excess Fire). Shaoyu (Lesser Pitch/Water) operation indicates Water Deficiency of the year, bullied and attacked by Earth. Earth fails to exert virtue, thus Dampness overcomes Cold. At this time, springs surge and rivers overflow, dried marshes produce fish. Its variation is sudden pouring rain; its disaster is inundation. Named Shaoyu, it is actually the same as a year of Dagong (Great Earth/Excess Earth). Understanding this, one knows that in the year of Heliu Ji (Dried Stream Era/Water Deficiency), where rivers burst and great waters flood, one can deduce by analogy. (Liu Wenshu)

Between Heaven and Earth, Qi has partial excess, but if there is no way to remedy it, the survival of all things would be slim! Therefore, Wind, Heat, Dampness, Dryness, and Cold—the five—each govern one Qi, responsible for Growth, Flourishing, Transformation, Harvest, and Storage. Each governs one season; following the order allows them to generate each other in a cycle; opposing the order allows them to overcome each other in a cycle to rescue balance. Thus, it is said that the movement of the Five Qi is like a balance scale: high points are suppressed, low points are lifted, transforming Qi responds, overcoming Qi counters. Transforming Qi responding indicates Qi equilibrium and harmony among the Five Qi; Overcoming Qi countering indicates Qi imbalance and mutual destruction among the Five Qi. Equilibrium and harmony allow passage through constancy; Imbalance and destruction allow observation of variability. Did ancient masters who understood this and were good at preserving life not adjust to waxing and waning, governing spirit with Dao? (Liu Wenshu)

When Taiyang governs the Heaven (Si Tian), the year should use Bitter to dry and Warm to warm. When Yangming governs the Heaven, the year should use Bitter and Acrid to induce sweating, Clear and Disperse, and also use Salty. When Shaoyang governs the Heaven, the year should use Salty, Acrid, and Sour,渗利 (percolate/drain), purge, soak, and sweat, observing the cold and warmth of Qi to regulate it. When Taiyin governs the Heaven, the year should use Bitter to dry and Warm to warm; severe cases require sweating or purging. If not sweated or purged, Dampness overflows externally, muscles ulcerate, skin splits, and water and blood mix. When Shaoyin governs the Heaven, the year should use Salty to soften and regulate the upper part; severe cases use Bitter to vent, Sour to astringe and secure the lower part; very severe cases use Bitter to purge. When Jueyin governs the Heaven, the year should use Acrid to regulate and Sour to moisten. (Zuan Jing Zhi)

The year begins with Yang, which is correct and upright; Yin leads. Shaoyang Qi begins underground, leading Yang to rise above Heaven, Earth, and Man, which is the domain of Heaven. Grains and plants sprout at this time. By Lixia (Start of Summer), Shaoyin Fire blazes in the vast sky, plants flourish, branches hang, leaves spread. This is Yang's function and Yin's form, known as "Heaven generates by Yang, grows by Yin." The Classic says: Before mid-year, Heavenly Qi governs, focusing on ascending and floating. In autumn, Taiyin's operation descends from heaven, Yin sinks to penetrate earth. Metal振 (rings out) the Dry command, wind sharpens, frost flies, all things perish, only branches remain like hairs. In winter, Shaoyin Qi returns to hide underground, water freezes, earth cracks, all things are dense and hidden. This is Yin's function and Yang's form, known as "Earth kills by Yang, stores by Yin." The Classic says: After mid-year, Earthly Qi governs, focusing on descending and sinking. Food enters the stomach, essence is first transported to Spleen and returned to Lung, ascending to follow the commands of Spring and Summer, nourishing the whole body. This is Clear Yin belonging to Heaven. After ascending, it transports to Bladder, descending to follow the commands of Autumn and Winter, transmitting and transforming dregs, changing flavor and exiting. This is Turbid Yin belonging to Earth. If one follows the Qi of the four seasons, rests regularly, avoids cold and heat, eats moderately, and controls anger and joy to nurture spirit and will, maintaining balance without excess, one remains safe. Otherwise, Spleen and Stomach are damaged, True Qi flows downward, or leaks down and cannot ascend for long. This results in having only Autumn and Winter, lacking Spring and Summer. The function of growth falls into the Qi of destruction, and all diseases arise. Or if ascending for too long without descending, disease also occurs. (Wang Andao)

Chapters like *Tianyuanji Dalun* assign the six Qi to the earthly branches and heavenly stems of the year, which seems to have lost the intent of the sages. The earthly branches and heavenly stems are the same throughout the world and unchanged across the four seasons. The temperature of the weather (warm, hot, cold, cool), the deficiency or excess of people's diseases, the differences between east, west, south, and north, and the varying conditions of spring, summer, autumn, and winter—how could they all be the same? This absurdity is obvious without deep discussion. Recent methods for discussing Cold Damage focus on the stem and branch of the day the illness began, originating from this, and must not be used. The Qi of Metal, Wood, Water, Fire, and Earth each govern a specific time. When it is the proper time, it is Main Qi and Si Tian. When it appears out of season, it is Guest Qi. When it is exactly opposite to the season, it is called Zai Quan (In Spring), because its Qi hides under the yellow springs and is not seen. Treatment principles: Use Hot remedies avoiding Hot times; use Cold remedies avoiding Cold times. This is "First know the annual Qi, do not violate Harmony of Heaven." In Spring, Wood Qi governs Heaven, so all directions are warm. In Summer, Fire Qi governs Heaven, so all directions are hot. At the transition of Summer and Autumn, Earth Qi governs Heaven, so all directions are damp. In Autumn, all are cool. In Winter, all are cold. People's diseases often follow this, an easily observable principle. If Qi opposes the season, it is Guest Qi. Thus, treatment principles include reversing false appearances. Understanding this, one grasps more than half of the theory of Yunqi. (He Bozhai)

Foot Ministerial Fire belongs to Gallbladder. Paired with Liver, which governs Blood. Hand Ministerial Fire belongs to Sanjiao, paired with Mingmen of Kidney, which governs Essence. Liver and Mingmen both belong to Wind-Wood. Wood contains Fire, so there is hot Qi within Essence and Blood. However, Essence and Blood are moist and belong to Water. Fire and Water guard each other, so they do not flare up. When they flare up as heat, it is caused by the depletion of Essence and Blood, like dry wood catching fire easily. Therefore, flaring of Ministerial Fire is difficult to treat. Diseases like consumptive fever with bone-steaming are manifestations of Ministerial Fire heat. Small urine (urination) cannot reduce Great Fire; the method should be to tonify Yin, then heat recedes naturally. (He Bozhai on Danxi's errors regarding Ministerial Fire moving)

Human organs consider Spleen and Stomach as Earth. Human food enters the Stomach and is transported by the Spleen, just like soil on earth. However, whether Spleen and Stomach can transform substances depends on Fire and Water Qi, not merely Spleen and Stomach itself. Excess Fire makes Spleen and Stomach dry; Excess Water makes them damp. Neither can transform substances, leading to various edema syndromes. Essentially, Water is excessive and Fire cannot transform it; Fire is weak and cannot transform Water. Thus, water entering Spleen and Stomax infiltrates blood vessels and bones, blood transforms into water, and flesh swells. This is natural logic. Guide the water to reduce its Qi slightly; then tonify Fire to balance the two Qi, and the disease will go. Danxi said Spleen loss of transformation is due to Liver Wood bullying Spleen, so he wanted to clear Heart Fire, let Lung Metal take command, control Liver Wood, so Spleen Earth fully performs transformation, Water flows smoothly, and swelling does not occur. His words are pedantic and impractical. (He Bozhai)

"The Yang is often in excess, Yin is often deficient" applies to all things in Heaven and Earth, and to the whole body in humans. It does not directly mean Qi is Yang and Blood is Yin. The Classic says: Yang contains Yin, Yin contains Yang. This means alone Yang does not generate, alone Yin does not grow. Let us discuss via treatment and symptoms: Saying Qi Deficiency is Yin Deficiency within Qi; treatment uses Sijunzi Tang to tonify Yin within Qi. Saying Blood Deficiency is Yin Deficiency within Blood; treatment uses Siwu Tang to tonify Yin within Blood. Saying Yang Deficiency is Yuan Yang Deficiency of Heart Meridian; symptoms often include aversion to cold, blamed on lack of Fire. Treatment adds Aconite and similar drugs to Qi-tonifying medicines; severe cases use Sanjian Tang or Zhengyang San. Saying Yin Deficiency is True Yin Deficiency of Kidney Meridian; symptoms often include fever, blamed on lack of Water. Treatment adds Anemarrhena and Phellodendron to Blood-tonifying medicines, or Dabu Yin Wan or Ziyin Dabu Wan. When True Water is extremely depleted, one must absolutely not take Aconite or similar Yang-tonifying drugs, lest they assist Fire Evil and scorch True Yin. For bodies with extreme Yuan Yang Deficiency, one must not administer Xiong (Chuanxiong) or Ling (Poria) etc., acrid-dispersing and bland-leaching agents, lest they open pores and leak True Qi. Ignorant people think Qi Deficiency is Yang Deficiency, usable only with Sijunzi, never with Chuanxiong or Acrid types. Blood Deficiency is Yin Deficiency, usable only with Siwu, never with Ginseng etc. They do not know that "Tonifying Qi for Blood Loss" is the method of ancient sages. For Blood Deficiency, Ginseng must be used, based on the principle that Yang generation promotes Yin growth. Only for True Yin Deficiency progressing to extreme exhaustion is Ginseng inadvisable, fearing it cannot withstand and may worsen the condition; this is not a contraindication for general Blood Deficiency. As *Mingyi Zazhu* claims treating Qi for Blood disease makes Blood more deficient; or taking sweet-warm drugs like Ginseng for Blood Deficiency increases disease daily; taking too much leads to untreatable death—how ignorant of reason! (Yu Tianmin)

The Northwest two regions are where Kidney Water and Lung Metal reside in humans; these two organs often fear deficiency. The Southeast two regions are where Liver Wood and Heart Fire reside; these two organs often fear excess. *Nan Jing* says: East Excess, West Deficiency, Drain South, Tonify North. This is the meaning. Since Kidney Water is solid, Yin Essence constantly offers up to Heart and Lung, so Eastern Wood Qi is not excessive, and Western Metal Qi is not deficient. This is "Child makes Mother solid," allowing Metal to calm Wood. Thus, Water grows daily, Fire declines daily. This is Yin Essence offering upward, leading to longevity. If Kidney Water becomes deficient, it cannot control Southern Heart Fire, so East is Excess and West is Deficient. The Ministerial Fire of Mingmen and Bao Luo (Uterus/Lining) joins Heart Fire's momentum to bully the unconquerable Water, making Water decline daily and Fire grow daily. This is Yang Essence descending downward, leading to shortened lifespan. (Yu Tianmin)

Cai Xishan's *Mai Jing* has an article "On Sanjiao," later citing *Li Yun Ji*: "Upper Jiao is like a hole, Middle Jiao is like weaving, Lower Jiao is like a ditch." However, he did not explain the meaning. Sun Jingsi of Xin'an inferred and explained: Upper Jiao like a hole—hole means leakage/passageway, something that can communicate must be the Upper Wan of Stomach. *Classic* says: Upper Jiao is above the mouth of Stomach, governs intake but not output. Middle Jiao like weaving—weaving means network. Like something woven around, outside Stomach is fat like a net wrapping above Stomach, because it grinds and transforms food. *Mai Jue* says: "Gao Ning San Ban Jin" refers to this. It must be the Large Collateral of Spleen, which is Middle Jiao. *Classic* says: Governs rotting and ripening of water and grain. Lower Jiao like a ditch—ditch means canal, can drain and conduct. It is Lanmen below Small Intestine, separating water and grain, clarifying turbid here. This is Lower Jiao. *Classic* says: Above bladder opening, governs excretion not storage; also: Governs exit not intake; also: Lower Jiao is Fu of transmission; also: Sanjiao is the path of water and grain, where Qi ends and begins. Food enters from top to middle, middle to bottom. Waste transfers and transmits downward without obstruction. This clearly shows it is tangible. "Form" does not mean an extra object outside organs, but pointing to its location as form. Cai Xishan relied on *Li Yun Ji*. *Baihu Tong · Xingqing Pian* writes "Ou" also as "Bian". How can both be wrong? Probably "Ou" and "Bian" are similar and corrupted. (Yu Zirong)

Recent doctors often stick to the previous saying "Liver often Excess, Kidney often Deficient," using Liver-calming formulas immediately. Checking *Shengji Jing*: Origin of four seasons' transformation starts with Wood; investigation of twelve meridians' nourishment starts with Liver; when a woman conceives for one month, Jueyin Liver Meridian nourishes it. Liver is the start of Spring Yang activation, source of all things' growth. So, guard against anger to nurture Yang, letting Pre-heaven Qi generate infinitely. Thus, Liver governs color; Qi harmonious means luster, Qi injured means withered. Nurturing Liver and guarding against resentment is crucial for health preservation. Do not stick to the old saying. (Yu Zirong)

*Jia Yi Jing* says: Men take Right as Mingmen, Left as Kidney; Women take Left as Mingmen, Right as Kidney. Wuqiuzi says: Men are born with Right Kidney first, Women with Left Kidney first. Thus, Mingmen is Uterus, Left Kidney is Sea of Blood. Zhang Jiegu says: Both men and women take Left as Kidney, Right as Mingmen. Men govern storing Essence via Qi Sea. Women govern connecting Uterus via Sea of Blood. Their functions differ, but pathology is the same. This view should be definitive. (Yu Zirong on Chong being Sea of Blood)

Deficiency is tonified, Excess is drained. Even a three-year-old child knows this. But how can Wushi (Five Excess) and Wuxu (Five Deficiency) be treated with ordinary deficiency/excess herbs? The whole body is like a state. Like Wang Xun besieging Kunyang with a million troops—this is Wushi syndrome. Thus, King Xiao (Liu Xiu) personally charged the center. Like Hene suffering famine and fire—this is Wuxu syndrome. Thus, Ji An defied imperial decree to open granaries. This can be discussed with those who understand flexibility, not with those clinging to routine and harming themselves. Wushi is Five Zang all excessive; Wuxu is Five Zang all deficient. *Neijing* says both die, not meaning inevitably die, but if not saved, they die; if saved improperly, they also die. It further says: If porridge enters Stomach, Deficiency lives; if body sweats and bowels move, Excess lives. These two statements are the treatment for the previous two syndromes. Later generations only use them to judge life and death. Seeing Deficiency patients unable to take porridge, or Excess patients with closed sweat and bowels, they abandon them to death. Is this not absurd? If porridge enters Stomach without leaking, Stomach Qi is harmonious. Harmonious Stomach Qi makes Wuxu become Shi (Excess/Strength), so they live. Sweating drains Exterior; purging drains Interior. Draining both opens Upper and Lower. Open Upper and Lower, and Wushi opens, so they live. (Zhang Zihe)

Slight deficiency damage: True Fire still exists, cold-cooling drugs are acceptable. Severe deficiency damage: True Fire is depleted. Can cold-cooling drugs transform into Essence and Blood to tonify deficiency? Deficiency damage syndromes are always Cold below and Heat above, i.e., Water and Fire not interacting. Those severely affected by Cold have Lower Jiao pain; those not affected by Cold do not. But Upper Jiao dry-heat is the same. Upper Jiao suffers烦热 (irritating heat); getting cold drugs brings temporary relief, so they think it is the drug's merit and like taking them. They do not know cold drugs eventually sink downward, making Lower Yuan colder. Fire/Heat, forced by Cold, ascends, making Upper Jiao heat worse. Cycle repeats until entrenched and incurable. Thus, using cold to tonify Yin is not only useless but harmful. People suffer secretly without knowing. Treatment: Tonify with cold, assist with warm. Three parts tonify, two parts assist. Take empty stomach, cool. This is "Hot due to Cold use." Long term, Essence generates, heat retreats, disease cures. (He Bozhai)

*Classic* says: Yin Deficiency generates internal heat. Why? Answer: Due to fatigue, Form and Qi decline, Grain Qi is not abundant, Upper Jiao does not circulate, Lower Wan does not connect. Stomach Qi is hot, hot Qi steams chest. Hence internal heat. Alas! This is the origin of Internal Injury theory! Human Yin and Yang can be described by Exterior/Interior, Upper/Lower, Qi/Blood, Front/Back, Zang-Fu, Ascending/Descending Breath, and many others like movement/speech/rest. Not all need listing. This "Yin" in Yin Deficiency differs from the above. Over-labor makes Yang-Harmonious Qi hyperactive and turn to Fire. Plus, less Grain Qi enters. Thus Yang is stronger, Yin weaker. This "Yin" in Yin Deficiency refers to internal Yin Qi and Grain Flavor. Speaking of Lower Jiao Yin-Yang or Kidney True Yin is incorrect. Labor/overwork is excessive movement, belonging to Fire. Decline of Form/Qi is Strong Fire consuming Qi. Scarcity of Grain Qi is labor injuring Original Qi, leading to poor appetite and Qi decline. Upper Jiao not circulating is Clear Yang not ascending. Lower Wan not connecting is Turbid Yin not descending. Stomach receives water/grain, so Clear Yang ascends, Turbid Yin descends, transmitting and entering/exiting, nourishing the body. Now Stomach cannot receive, Grain Qi declines, so Clear has no ascent, Turbid has no descent. Thus it is said: