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Ye Zhenyuan said: Among heaven and earth, that which is close to the upper part belongs to Yang. From below upwards for forty-two thousand li, it is called the Yang position (Yang Wei). That which is close to the lower part belongs to Yin. From above downwards for forty-two thousand li, it is called the Yin position (Yin Wei). Since there are forms and names, one cannot escape the laws of measurement. A year consists of four seasons, eight solar terms, twenty-four Jieqi (solar terms), seventy-two Hou (five-day periods), three hundred and sixty days, and four thousand three hundred and twenty Chen (two-hour periods). Twelve Chen make one day; five days make one Hou. Three Hou make one Jieqi; three Jieqi make one season (Jie); two seasons make one Shi (quarter-year); four Shi make one year. The year begins with the Winter Solstice (Dongzhi) solar term. At this time, Yang Qi within the earth begins to rise. For every Jieqi (fifteen days), Yang Qi rises seven thousand li. Three Jieqi constitute a season (forty-five days), during which Yang Qi rises a total of twenty-one thousand li. Two seasons constitute a Shi (ninety days), during which Yang Qi rises a total of forty-two thousand li, reaching exactly the middle of heaven and earth. At this point, Yang merges with the Yin position. Yin contains half Yang, and its climate is warm, corresponding to the Spring Equinox (Chunfen) solar term. Beyond this, Yang rises into the Yang position, only then is it said to obtain Qi and continue rising. This is similar to the description before: forty-five days after the Beginning of Summer (Lixia), and forty-five days after Lixia is the Summer Solstice (Xiazhi). By the Summer Solstice solar term, Yang Qi has cumulatively risen eighty-four thousand li, reaching the top of heaven. Here, Yang contains Yang, and the climate is hot. Accumulated Yang generates Yin; one Yin is born from within two Yangs. Starting from the Summer Solstice solar term, Yin Qi in heaven begins to descend. For every Jieqi (fifteen days), Yin Qi descends seven thousand li. Three Jieqi constitute a season (forty-five days), during which Yin Qi descends a total of twenty-one thousand li. Two seasons constitute a Shi (ninety days), during which Yin Qi descends a total of forty-two thousand li, reaching exactly the middle of heaven and earth. At this point, Yin intersects with the Yang position. Yang contains half Yin, and its climate is cool, corresponding to the Autumn Equinox (Qiufen) solar term. Beyond this, Yin descends into the Yin position, only then is it said to obtain Qi and continue descending. This is similar to the description before: forty-five days after the Beginning of Winter (Lidong), and forty-five days after Lidong is the Winter Solstice (Dongzhi). By the Winter Solstice solar term, Yin Qi has cumulatively descended eighty-four thousand li, reaching the earth. Here, Yin contains Yin, and the climate is cold. Accumulated Yin generates Yang; one Yang is born from within two Yins. After the Winter Solstice, one Yang rises as before, operating ceaselessly, cycling round and round. Through these eight key solar terms of Yang rising and Yin descending, one can understand heaven and earth; through the four climates of Warmth, Coolness, Cold, and Heat, one can recognize Yin and Yang. Yin and Yang separate, just like black and white. Therefore, the four seasons of Spring, Summer, Autumn, and Winter differ according to their respective times. The four climates of Warm, Hot, Cool, and Cold change according to the solar terms. From after Winter Solstice to Spring Equinox belongs to the category of Shanghan (Cold Damage); from Spring Equinox to Summer Solstice belongs to the category of Wenbing (Warm Disease); from Summer Solstice to White Dew (Bailu) belongs to the category of Shangshu (Heat Stroke/Summerheat Injury); from White Dew to Beginning of Winter belongs to the category of Liangbing (Cool Disease); from after Beginning of Winter until the following spring all belong to the category of Shanghan. Generally, the Qi of Spring and Autumn is often insufficient, while the Qi of Winter and Summer is often excessive. Even between April and August, there may be Shubing (Summerheat diseases). This is because although the night air in August is cool at dawn and dusk, at noon and Wei hour (1-3 PM), the autumn sun is dry and fierce, scorching people, and its toxicity is actually worse than that of the Fushu (latent summerheat) period. During the Fushu period, the body sweats, and Yang Qi is on the exterior. At this time, Yang Qi gradually converges, and the True Fire burns internally. Furthermore, subjected to the scorching sun, the toxin easily invades the human body, making the heat syndrome more severe. One must examine this carefully. Although the external symptoms are similar, the pathogenic Qi received is different, and the treatment methods are completely different. If slightly off the mark, the harm to people will be profound. If one generally uses formulas for cold syndromes, how could the harm be described! Those who treat diseases must first calculate the seasonal timing, then examine the seasonal Qi, and adjust medications according to the season. There will be no case where immediate efficacy is not achieved. Thus, this discourse on heavenly timing was written.

Lin commented: Discussing the rising and falling of Yin and Yang in the four seasons refers to the twelve Pi Gua (opening trigrams). In the tenth month (Hai month), six Yin lines are full. When Yin reaches its extreme, Yang is born. Hence, at the Winter Solstice in the eleventh month, one Yang is born below, corresponding to the Di Lei Fu Hexagram (Earth over Thunder). Two Yangs born correspond to Di Ze Lin (Earth over Lake). Three Yangs born correspond to Di Tian Tai (Earth over Heaven). Four Yangs born correspond to Lei Tian Da Zhuang (Thunder over Heaven). Five Yangs born correspond to Ze Tian Guai (Lake over Heaven). By the fourth month, when six Yang lines are full, it becomes the Qian Hexagram (Heaven). When Yang reaches its extreme, Yin is born. Hence, at the Summer Solstice in the fifth month, one Yin is born below, corresponding to the Tian Feng Gou Hexagram (Heaven over Wind). Two Yins born correspond to Tian Shan Dun (Heaven over Mountain). Three Yins born correspond to Tian Di Pi (Heaven over Earth). Four Yins born correspond to Feng Di Guan (Wind over Earth). Five Yins born correspond to Shan Di Bo (Mountain over Earth). By the tenth month, when six Yin lines are purely quiet, it becomes the Kun Hexagram (Earth). Kun represents the mother of all things. Kun is still and purely Yin; how can it generate things? It must wait for interaction with Qian, obtaining Yang before it can generate all things. However, interaction requires sufficient Yang substance. The six Yangs of Qian are fully present in the Si month of the fourth month, followed by the Wu month. When Qian reaches the Summer Solstice in the fifth month, Yang Qi rises to its peak, then descends to interact. The Qi of Kun Yin ascends to receive it, so one Yin moves below, forming the Tian Feng Gou Hexagram. Interaction continues in the Wei month of the sixth month, and for the third time in the Shen month of the seventh month. This is what is meant by Kun seeking three times from Qian. Qian Yang hides within Kun Yin. At the Winter Solstice, one Yang moves below, thus forming the Di Lei Fu Hexagram. This is the mechanism of Yin-Yang waxing and waning, which cannot be altered. Having clarified the principles of Yin-Yang rising, falling, waxing, and waning, Wang Shuhe's Preface stating "cold toxin hides in the skin and muscles, transforming into Warmth in Spring and Summerheat in Summer" is correct. However, without clearly demarcating time periods to distinguish Warmth, Heat, Coolness, and Cold, one would be climbing a tree to catch fish. The method of treating disease primarily involves observing the severity, distinguishing Yin and Yang, and applying knowledge analogously, thereby achieving clarity in every aspect. At Winter Solstice, Yang is born, and well springs become warm. What lies latent in the human body is Yang-Heat. Subdued by the severe cold of winter, it hides between the muscles and bones. It may be triggered by external pathogens or injured by desires/emotions. If the latent Qi is shallow and the cold felt is heavy, it results in Shanghan (Cold Damage). If the latent Qi is long-standing and heavier, and erupts in spring due to wind-heat, it results in Chunwen (Spring Warmth). If the latent Qi is extremely heavy, extending past Beginning of Summer but before Summer Solstice, and erupts due to injury by desires, it results in Rebing (Heat Disease). However, the mechanism of lightness and heaviness should not be rigidly bound to defining pre-Lixia as Warmth and pre-Xiazhi as Heat. One should only distinguish Warmth and Heat based on the severity of the latent Qi. Regarding Summer Solstice, Yin is born, and well springs become cold. What lies latent in the human body is Yin-Dampness. If the latent Qi is slight and feels the Yang of heaven and sun, if heat is heavy, Yin evil is easily消散 (dissipated); only if residual heat is blazing should one use Pungent-Cold herbs to drain heat. If latent Qi is heavy and the felt Yang evil is slight, one should use Bitter-Warm herbs to dry dampness. If both exterior and interior are involved, one should consider adjusting Xiangru Yin (Mosla Decoction) accordingly. Living methods operate through the mind; one must not be confined within squares and circles, nor should one go outside the compass and square. Heavenly timing and human affairs, perhaps they are thus.