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I previously wrote "Supplementary Remarks on Si Tian Yun Qi" (Remarks on the Influence of Heaven's Qi and Movement), which has been engraved and included in Volume 7 of this compilation. My view is that every year and every period must have the Annual Movement (Sui Yun) interacting with the Ruling Qi of Heaven (Si Tian) and the Subterranean Qi (Zai Quan), as well as the Host and Guest distinctions of the Five Movements (Wu Yun) and the Six Qi (Liu Qi). These six factors mix and gather, resulting in endless changes. For us physicians, understanding medicine through this lens is like a prescription containing purely cold or purely hot herbs; its therapeutic effect will naturally be fierce. If bitter and acrid herbs counteract each other, and cold and hot herbs are mixed, any bias will be slight. Therefore, in the chapters *Tianyuan Ji* and *Liweizhi*, when discussing "Tian Fu" (Heavenly符/Sign) and "Sui Hui" (Annual Meeting), it is stated that those contracting such diseases may suffer rapid and critical onset, slow and lingering progression, or sudden death. Given that Tian Fu and Sui Hui present such variations, it can be inferred that the Five Movements and Six Qi must also be analyzed in combination to deduce other situations. The *Neijing* does not elaborate on these details because it outlines the general principles but finds it difficult to enumerate every specific case.

Furthermore, regarding interpretations of "Tian Fu" and "Tai Yi," some argue that these terms should refer to the specific day one falls ill—for instance, stating that Wu Zi days are also called Tian Fu, and Wu Wu days are also called Tai Yi. In the Bing Chen year of the first year of Jiaqing, which represents a unified annual movement, the Annual Movement was Tai Yu Water. The first half of the year coincided with Tai Yang Cold Water ruling as Si Tian, thus already constituting a Tian Fu. Additionally, the initial Host Movement was Tai Jiao (Wood), the initial Guest Movement was Tai Yu (Water), and the initial Host Qi was Jue Yin Wind Wood. Among these six factors, there were three instances of cold/water and two of wind/wood, while only the initial Guest Qi was Shao Yang Minister Fire. This single fire was isolated and nearly overwhelmed by the waters. Thus, the luck and weather of the initial period indicated cold conditions. On the Bing Chen day of the ninth day of the first lunar month, which was also a Tian Fu day, water and cold energies converged.

Last winter, I discussed with my neighbors Jin Zidongping, Hu Zichengzhai, Xie Ziyuqiao, colleagues Tang Ziyingchuan, Zhou Zisizhe, Zhu Zijianrong, and students including Wang Wenhai, that we should guard against cold pathogenic factors on that day. Unexpectedly, when the time arrived, indeed at cockcrow, fierce winds shook the houses, and accumulated snow filled the courtyards. By noon, the snow fell denser; the red braziers provided no warmth, and silk cotton offered no comfort. By night, the wind intensified; even with heavy fur curtains, it felt no different from a barren ice cellar. When morning came, the wind subsided slightly, but the biting cold remained, freezing breath upon exhalation. Not only did water jars and vases crack from freezing overnight, but even smoke pipes and wine urns froze solid. The elderly claimed they had never encountered such severe cold in their lives. My neighbors remarked, "Your deductions are so precise!" I myself did not expect such accurate verification.

This led me to recall the Gui Si year of the 38th year of Qianlong. The summer heat was intense, and many died from heatstroke. Countless numbers. Attempting to deduce this using Yun Qi theory: it was Shao Zheng Fire Movement occurring in a Si year, known as "Sui Hui." After Major Heat, Shao Yang Minister Fire ruled as Zai Quan, known as "Tong Sui Hui." At that time, it was the third period's movement and the fourth period's qi, with the Guest Qi also being Shao Yang Minister Fire. Among the seven factors, fire accounted for four. The Host Movement was Shao Gong (Earth), the Guest Movement was Shao Shang (Metal), and the Host Qi was Tai Yin Damp Earth. In the Five Elements, Water was entirely absent, leaving Yang without Yin, representing extreme hyperactivity and harm. Thus, I further realized that theories of Yun Qi cannot be applied rigidly or singly. One must cross-reference the five pitches (Jue, Zhi, Gong, Shang, Yu) corresponding to Wind, Fire, Dampness, Dryness, and Cold among the six factors. Only by thoroughly investigating which of the Host and Guest factors (excessive or deficient) prevails, yields, is distant, or is close can one uncover the subtleties and achieve accurate predictions. This is evidenced by the Gui Si and Bing Chen years.

Let us attempt to deduce using other movements and qi of this year. Excluding cases where the Five Elements are mixed and not significantly biased, after Minor Fullness (Xiao Man), the third period's Guest Qi becomes Tai Yang Cold Water, combining with the Annual Movement and Si Tian. Moreover, within the Host and Guest movements and qi, the Guest Qi is most proximate, suggesting cold manifestations should appear then. After Minor Snow (Xiao Xue), entering the final period, the Host Movement is Tai Yu, and the Host Qi is Tai Yang Cold Water, converging with the Annual Movement's Tai Yu—three waters gathering. However, Host Movement and Host Qi merely reflect seasonal norms, unlike the dynamic changes brought by Guest Movement and Guest Qi. On the Bing Chen day of the fifteenth day of the eleventh month, further compounded by being a Tian Fu day, the cold manifestation would double. [Note: The text mentions "mid-summer" here, which contradicts the lunar calendar context of November; assuming textual fidelity, it translates literally]. Clothing must consist of silk floss. The verification of the third period has already occurred. The previously written "Supplementary Remarks" can be said to be correct. Let us observe how the final period unfolds? (Recorded on the 15th day of the fifth lunar month)