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The theory of the Five Movements and Six Qi is not found in the Confucian "Six Classics," but appears in the medical text *Suwen* (Basic Questions). The *Suwen* is an ancient book from the pre-Qin period. Although it may not consist entirely of words spoken by the Yellow Emperor (Huangdi) and Qibo, before the burning of books by Qin Shi Huang, during the Spring and Autumn and Warring States periods, figures such as He, Huan, and Qin Yueren (Bian Que), despite being extremely proficient in medicine, did not observe the application of Heaven and Earth's Five Elements with such precision as described in the text. Therefore, although their words may not all originate from the Yellow Emperor and Qibo, their purport must have been transmitted from somewhere.

Furthermore, Cold, Dampness, Summer-heat, Dryness, Wind, and Fire are the Yin and Yang of Heaven, upheld above by the Three Yin and Three Yang (Shaoyang, Yangming, Taiyang, Jueyin, Shaoyin, Taiyin); Wood, Fire, Earth, Metal, and Water are the Yin and Yang of Earth, responding below through Growth, Transformation, Harvest, Storage, and Conservation. The Five Movements operate within this framework, representing the transformative qi of the Five Elements. The number of Heaven concludes at five, occupied by six; the number of Earth concludes at six, occupied by seven. Wu and Ji belong to Earth, and its transformative qi must be based on five; thus, Jia and Ji transform into Earth and take the first position. Earth generates Metal, so Yi and Geng follow; Metal generates Water, so Bing and Xin follow; Water generates Wood, so Ding and Ren follow; Wood generates Fire, so Wu and Gui follow. This is the sequence of transformative qi. The Three Yin and Three Yang of Earth are also merely the Five Elements. However, Fire uniquely has two manifestations, which is the subtle principle of the Five Elements. Generally, Wood prospers in the East, Fire in the South, Metal in the West, Water in the North, and Earth in the Four Corners (Southeast, Southwest, Northeast, Northwest). Wu attaches to Xu and resides in the Qian trigram; Ji attaches to Chen and resides in the Xun trigram; the opposite of Wei is Chou. Thus, Chen, Xu, Chou, and Wei are positions where qi is temporarily prosperous. Wei is in the Southwest, its trigram is Kun, its time is Late Summer, because it lies in the midst of the four seasons. The *Lüshi Chunqiu · Monthly Ordinances* calls it the Central direction. For instance, if the transformative qi of Tai Jiao (Ren Wood) is opening and splitting, but changes to crushing and breaking; or if the transformative qi of Tai Zheng (Wu Fire) is warm and sultry, but changes to intense heat and ferocity—this is how normal transformation becomes abnormal. If Shao Jiao (Ding Wood) indicates insufficient Wood qi, Clearness prevails while Heat returns; if Shao Zheng (Gui Fire) indicates insufficient Fire qi, Cold prevails while Rain returns—this is how pathogenic transformation becomes retaliatory. When Cold is extreme and manifests as solar flares, it is called Fire Depression; when Heat is extreme and manifests as chilly clarity, it is called Metal Depression—this is suppression without extension. When Water depression erupts, hail occurs; when Earth depression erupts, violent storms occur—this is depression rising in anger. When Wind excess overcomes, it attacks Taiyin; when Heat excess overcomes, it attacks Yangming—this is overriding the overcome element. Below Ministerial Fire, Water qi succeeds it; below Damp Earth, Wind qi succeeds it; at the extreme, there are counteracting phenomena. If the change of crushing does not respond, great winds blow across the land; if the change of intense heat does not respond, scorching heat pervades the seas; if the victory of Clearness does not respond, the universe lacks brightness and purity; if the return of Rain does not respond, mountains and marshes lack evaporation and humidity. The principles of Depression, Eruption, Excess, and Succession are all alike. In all these cases, their response may not have fixed signs, leading to responses out of season; their arrival may not have fixed times, leading to sudden arrivals. Therefore, over a distance of a thousand li, variations may be similar; within a hundred li, variations may differ. By observing the time and place, and predicting according to the variation, one can know the auspicious or inauspicious outcomes. Moreover, the *Suwen* discusses the qi transformation of Heaven and Earth precisely to observe changes and save the people from disease.

From the vastness of Heaven and Earth to the smallness of the human body, the qi of the Five Elements exists everywhere. If the qi of Heaven and Earth remains constant and unchanging, humans remain peaceful and free from disaster; if the qi of Heaven and Earth changes and loses its regularity, that is the source from which epidemics arise. Thus, when Wood qi prevails, the Liver suffers from Excess conditions, and the Spleen suffers from Deficiency conditions; when Fire qi prevails, the Heart suffers from Excess conditions, and the Lungs suffer from Deficiency conditions. These are details that physicians can investigate, whereas Confucian scholars cannot grasp them fully. As for governing Heaven and Earth, regulating Yin and Yang, and following the Five Elements, ensuring no excessive Yang in winter, no latent Yin in summer, no painful rain in autumn, and no desolate wind in spring, allowing harmonious qi to circulate between Heaven and Earth, so that the state suffers no water or drought disasters, and the people suffer no monstrous diseases—this is what Confucian scholars should examine, though physicians may not necessarily know it. The *Suwen* mentions this briefly.

The essence of the Five Elements forms the Five Planets (Wu Wei), which correspond with the movements and qi. There is the Year Star (Jupiter/Suisui) and the Morning Star (Mercury/Chenxing). By observing whether their courses are smooth, one divines good or bad fortune. Yet it must be said: those with virtue receive blessings, and those with faults receive punishment. Thus, the peace of the movements and qi producing auspicious omens is summoned by those with virtue; the perversity of the movements and qi producing disease and calamity is caused by those with faults. Nevertheless, this explanation is brief and not detailed, whereas our Confucian classics are detailed. The *Hongfan* (Great Plan) begins with the Five Elements, ends with the Imperial Ultimate (Huangji), and finally with the Five Blessings. The sages of the Six Classics established the supreme standard above to facilitate the use of the Five Elements, so that the people of the world enjoy the Five Blessings and avoid the Six Extremes. With the Five Blessings, one can achieve health and tranquility; avoiding the Six Extremes means escaping disease. This Dao inherently operates beyond the scope of movements and qi, which is why it was seen during the times of Great Shun and the Zhou Dynasty. When the poem *You Geng* was composed, Yin and Yang followed their proper paths; when the poem *Hua Shu* was composed, the four seasons maintained their harmony; when the poem *You Yi* was composed, all things found their proper suitability. These are proofs of establishing the Imperial Ultimate, following the Five Elements, and enabling the people to have the Five Blessings without the Six Extremes. Therefore, the *Suwen* is a book of technical arts (Fangji), while the *Hongfan* is the great method of sage-kings governing the world. To know only the *Suwen* and not the *Hongfan* makes one a practitioner of technical arts; to know only the *Hongfan* and not the *Suwen*, what fault is there in a Confucian scholar?