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For example, discussing the Principal Qi (the fixed climate patterns of each year), spring is warm, summer is hot, autumn is cool, and winter is cold. Wind moves things, Fire warms them, Summer-heat steams them, Dampness moistens them, Dryness dries them, and Cold solidifies them. These are all the normal operations of the righteous Qi of Heaven and Earth. Only when the Guest Qi (abnormal climate changes of the current year) adds upon the Principal Qi do there arise reversals or excessive dominance due to compliance, resulting in harsh winds in spring, latent Yin-cold in summer, bitter rains in autumn, and abnormal warmth in winter. When Wind dominates, the earth shakes; when Fire dominates, the earth becomes hard; when Summer-heat dominates, the earth becomes hot; when Dampness dominates, the earth becomes muddy; when Dryness dominates, the earth becomes dry; when Cold dominates, the earth cracks. When the climate is uncoordinated, epidemic pestilences descend at their appointed times.

In the years of the Six Jia (years with Heavenly Stems Jia and Ji), Earth Transport is excessive, causing rain and dampness to circulate widely, leading to the generation of Dampness diseases. Kidney Water is affected by pathogenic factors; treatment should focus on eliminating dampness and tonifying the Kidney. In the years of the Six Ji (specifically Ji years, where Earth Transport is deficient), Wood Qi takes advantage of the deficiency and becomes prosperous, manifesting as Wind diseases; treatment should tonify the Spleen to pacify Wood. In Bing years (Water Transport is excessive), Cold Qi prevails largely, generating Cold diseases; Heart Fire is affected; treatment should expel Cold and tonify the Heart. In Xin years (Water Transport is deficient), Earth Qi takes advantage and manifests as Dampness transformations, leading to Dampness diseases; treatment should tonify the Kidney to eliminate dampness. In Wu years (Fire Transport is excessive), Heat Qi prevails largely, generating Heat diseases; Lung Metal is affected; treatment should descend Fire and tonify the Lung. In Gui years (Fire Transport is deficient), Water Qi takes advantage and manifests as Cold transformations, leading to Cold diseases; treatment should tonify the Heart to expel Cold. In Geng years (Metal Transport is excessive), Dryness Qi circulates, generating Dryness diseases; Liver Wood is affected; treatment should clear Dryness and tonify the Liver. In Yi years (Metal Transport is deficient), Fire Qi takes advantage and manifests as Heat transformations, leading to Heat diseases; treatment should clear the Lung to descend Fire. In Ren years (Wood Transport is excessive), Wind Qi prevails largely, generating Wind diseases; Spleen Earth is affected; treatment should pacify Wood and tonify the Spleen. In Ding years (Wood Transport is deficient), Metal Qi takes advantage and manifests as Dryness transformations, leading to Dryness diseases; treatment should tonify the Liver to clear Dryness. These are the treatment methods for Guest Transport.

The Taiyang Cold Water channel is treated with acrid-hot herbs; the Yangming Dry Metal channel is treated with bitter-warm herbs; the Shaoyang Ministerial Fire channel is treated with salty-cold herbs; the Taiyin Damp Earth channel is treated with bitter-hot herbs; the Shaoyin Sovereign Fire channel is treated with salty-cold herbs; the Jueyin Wind Wood channel is treated with acrid-cool herbs. These are the treatment principles for the Six Qi. However, why do Luck and Transport change? When Qi are compatible, there is harmony; when incompatible, disease arises. Yet, even when compatible, disease may occur if "lower overrides upper," which is improper positioning. Mutual generation among the Five Elements is called compatibility; mutual restriction is called incompatibility. Upper overriding lower is smooth (Shun); lower overriding upper is reverse (Ni). For instance, if Earth overrides Fire, Fire overrides Wood, Wood overrides Water, Water overrides Metal, and Metal overrides Earth, these are all cases of lower overriding upper, which is improper. According to the relationship between father and son, the son is below and the father is above; for a son to override a father is contrary to propriety.

If the Si Tian (Heavenly Qi) restricts the Yun (Transport), it is Shun (smooth); if Yun restricts Si Tian, it is Ni (reverse). If Guest Qi restricts Yun, it is Shun; if Yun restricts Guest Qi, it is Ni. When Yun and Si Tian are identical, it is called Tian Fu (Heavenly符/Alignment).

In Wu Zi, Wu Wu, and Wu Yin years, both Yun and Si Tian are Fire; in Bing Chen and Bing Xu years, they are Water; in Ji Chou and Ji Wei years, they are Earth; in Yi Mao and Yi You years, they are Metal; in Ding Si and Ding Hai years, they are Wood. Among sixty years, only these twelve years are Tian Fu. Furthermore, in Wu Zi year, Wu represents Fire Transport, and Zi represents Shaoyin Sovereign Fire as Si Tian. Since Transport and Si Tian are both Fire, this is Tian Fu. Diseases contracted on such days are rapid and critical. If coinciding with the Tai Sui (Grand Duke Jupiter) of that year, it is also Tian Fu; or if coinciding with Sui Hui (Year Assembly), the condition is even more critical.

When Heavenly Qi generates Yun, it is called Shun Hua (Smooth Transformation).

In Jia Zi, Jia Wu, Jia Yin, and Jia Shen years, Fire generates Earth from below; in Ren Chen and Ren Xu years, Water generates Wood from below; in Yi Chou and Yi Wei years, Earth generates Metal from below; in Xin You and Xin Mao years, Metal generates Water from below; in Gui Si and Gui Hai years, Wood generates Fire from below. Among sixty years, only these twelve years are both Shun Hua and Tian Fu.

When Heavenly Qi restricts Yun, it is called Tian Xing (Heavenly Punishment).

In Geng Zi, Geng Wu, Geng Yin, and Geng Shen years, Fire restricts Metal from below; in Wu Chen and Wu Xu years, Water restricts Fire; in Xin Chou and Xin Wei years, Earth restricts Water; in Ding Mao and Ding You years, Metal restricts Wood; in Ji Si and Xin Hai years, Wood restricts Earth. Among sixty years, only these twelve years are Tian Xing.

When Yun generates Heavenly Qi, it is called Xiao Ni (Minor Reverse).

In Ren Zi, Ren Wu, Ren Yin, and Ren Shen years, Wood generates Fire from above; in Geng Chen and Geng Xu years, Metal generates Water from above; in Gui Chou and Gui Wei years, Fire generates Earth from above; in Ji Mao and Ji You years, Earth generates Metal from above; in Xin Si and Xin Hai years, Water generates Wood from above. The Son occupying the Father's position is theoretically inappropriate. Among sixty years, only these twelve years are Xiao Ni.

When Yun restricts Heavenly Qi, it is called Bu He (Dis Harmony).

In Bing Zi, Bing Wu, Bing Yin, and Bing Shen years, Water restricts Fire; in Jia Chen and Jia Xu years, Earth restricts Water; in Ding Chou and Ding Wei years, Wood restricts Earth; in Gui Mao and Gui You years, Fire restricts Metal; in Yi Si and Yi Hai years, Metal restricts Wood. Among sixty years, only these twelve years are Bu He.

When Yun (Guest Qi) occupies the position of Ben Qi (Principal Qi), it is called Sui Hui (Year Assembly).

Zi is the Water position; in Bing Zi year, Water Transport occupies it. Wu is the Fire position; in Wu Wu year, Fire Transport occupies it. Mao is the Wood position; in Ding Mao year, Wood Transport occupies it. You is the Metal position; in Yi You year, Metal Transport occupies it. Chen, Xu, Chou, and Wei are Earth positions; in Jia Chen, Jia Xu, Ji Chou, and Ji Wei years, Earth Transport occupies them. Among sixty years, there are eight such Sui Hui years. Additionally, on Bing Zi day, Bing is Water Transport and Zi is Water Branch; since Transport and Branch are both Water, it is named Sui Hui. If the Year, Month, Day, and Hour coincide, and one contracts disease on such a day, death is not imminent, but the course is protracted and slow. If Year, Month, and Hour also align with Tian Fu and Sui Hui, the disease is particularly severe.

When Tian Fu and Sui Hui combine, it is called Tai Yi Tian Fu (Great Emperor Heavenly Alignment).

In Wu Wu, Yi You, Ji Wei, and Ji Chou years, among sixty years, only these four years are Tai Yi Tian Fu. Furthermore, on Wu Wu day, Wu is Fire Transport, Wu is Shaoyin Sovereign Fire Si Tian, and it is also a Fire Branch, thus named Tai Yi Tian Fu. Disease contracted on this day is fatal.

When Yun is identical to the First Month of the Four Seasons (Meng Yue), it is called Zhi De Fu (Branch Virtue Alignment).

Yin belongs to Wood and is the First Spring Month; in Ren Yin year, Wood Transport occupies it. Si belongs to Fire and is the First Summer Month; in Gui Si year, Fire Transport occupies it. Shen belongs to Metal and is the First Autumn Month; in Geng Shen year, Metal Transport occupies it. Hai belongs to Water and is the First Winter Month; in Xin Hai year, Water Transport occupies it. Among sixty years, only these four years are Zhi De Fu.

When Yun coincides with the Jiao Si Ri (Day of Solar Term Transition), it is called Gan De He (Stem Virtue Combination).

Jia combines with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui. Encountering this in a year means the Heavenly Stems and Earthly Branches have virtuous combination, constituting a Ping Qi (Balanced Qi) year.

When Excessive Transport adds upon Di Qi (Earth Qi), it is called Tong Tian Fu (Same Heavenly Alignment).

In Geng Zi and Geng Wu years, Transport is the same as the Di Qi of Dry Metal; in Ren Yin and Ren Shen years, Transport is the same as the Di Qi of Wind Wood; in Jia Chen and Jia Xu years, Transport is the same as the Di Qi of Damp Earth. Among sixty years, only these six years are Tong Tian Fu.

When Deficient Transport adds upon Di Qi, it is called Tong Sui Hui (Same Year Assembly).

In Xin Chou and Xin Wei years, Transport occupies the Di Qi of Cold Water; in Gui Mao and Gui You years, Transport occupies the Di Qi of Sovereign Fire; in Gui Si and Gui Hai years, Transport occupies the Di Qi of Ministerial Fire. Among sixty years, only these six years are Tong Sui Hui.

In general, for Yang years, the transformation precedes the heavenly time, making oneself strong and winning through Qi abundance, so the weaker party suffers evil; for Yin years, the transformation follows the heavenly time, making oneself weak and Qi declining, so the stronger party comes to restrict. After being restricted, one must wait for the appropriate time to recover. Restoring what was overcome means one cannot advance forward, so one waits for the right time when the Son becomes prosperous to avenge the Mother.

In Yang years of excess, transmission goes to the element I cannot overcome, while conquering the element I can overcome; in Yin years of deficiency, the element I overcome acts recklessly, and the element I generate suffers disease. For example, if Liver Wood is excessive, the seasonal Qi is strong, it attacks Lung Metal, and neglects Spleen Earth; if Liver Wood is deficient, Earth has no fear and acts recklessly, suppressing Kidney Water. This is the principle of Five Element generation and restriction: when victory arrives, injury occurs; after injury, victory persists, so there is constant movement without cessation. If restoration fails to overcome, then the vitality is damaged and will eventually cease.

The Classic states: "Excess leads to harm, succession leads to control. Control allows for generation and transformation, displaying prosperity and decline externally; harm leads to chaos and failure, causing great diseases in generation and transformation."

"Excess" means reaching the extreme and not retreating. When one should retreat but does not, disaster initially affects things, and ultimately affects oneself. "Succession" implies following; the lower serves the upper, providing a preventive meaning. "Control" means restricting victory. "Control allows for generation and transformation" means that with control, the Six Qi do not become excessive and remain balanced; balance allows all things to grow, and changes are infinite. "Generation" is from non-existence to existence; "Transformation" is from existence to non-existence. "Displaying prosperity and decline externally" refers to the distribution of Six Qi, where principal positions alternate in prosperity and decline. If harm is unchecked, chaotic administration prevails, causing disasters and changes, nearly stopping generation and transformation, becoming a great disease for all things. Great disease refers to disaster and change. If all things are diseased, how can Heaven and Earth maintain their positions? This excess-harm-succession-control cycle ensures nothing dies, yet it cannot help but happen. Speaking of heavenly timing, if winter commands does not recede in spring, Water becomes excessively extreme and harms the succeeding Wood. However, Fire, being the child of Wood, attacks Earth to control Water, allowing Wood to receive the command of transformation and growth, flourishing externally. But plant growth varies in prosperity and decline each year. Without control, if Wood is harmed, winter enters spring, and generation/transformation nearly ceases, becoming a great disaster in heaven and earth, surely the ultimate chaos of administration? Speaking of the human body, if Heart Fire is excessively high, causing dry mouth, heat, and restlessness, Spleen Earth loses nourishment, and Lung Metal suffers. Then Water rises to avenge its mother (Metal) and control Heart Fire. With sweating, lubrication, saliva, and cooling heart, peace is restored. If Kidney Water becomes weaker and cannot ascend to control, and Heart Fire becomes stronger and cannot descend to retreat, then Spirit departs, Qi becomes isolated, and disaster cannot be resolved.

It is also said: "Where there is excess going, deficiency follows; where there is deficiency going, excess follows. Knowing how to meet and follow, one can anticipate Qi."

This means in the Six Jia cycles, if there is excess, there is deficiency; if there is deficiency, there is excess. If excess removes itself and deficiency reduces further, the Way of Heaven and Earth would change.

It is also said: "If exit and entry cease, the Divine Mechanism extinguishes; if ascent and descent cease, Qi Establishment stands alone and in danger. Therefore, without exit and entry, there is no growth,壯 (strength), old age, and end; without ascent and descent, there is no growth, gathering, transformation, and storage. Thus, ascent, descent, exit, and entry exist in every vessel. If these four are not maintained, disasters will arrive."

Exit and entry are the breathing of Heaven and Earth; ascent and descent are the transformative Qi of Heaven and Earth. Creatures with feathers, hair, scales, shells, and those that fly, walk, or crawl have vital Qi rooted within themselves, with Spirit as the master of movement and stillness, hence called Divine Mechanism (Shen Ji). Metals, jade, stones, soil, and plants have vital Qi rooted externally, relying on Qi to form, hence called Qi Establishment (Qi Li). Those rooted in the middle originate from Heaven; their movement floats, with Spirit-Qi as the master of mechanism initiation. Thus, their actions are unknown to things; when Spirit leaves the dwelling, the mechanism rests. Those rooted in the outside originate from Earth; their growth, transformation, nurturing, and storage are established by the Qi of Creation. Thus, their emergence is unknown to things; when Qi stops resting, the Way of Creation is cut off. All horizontal apertures have exiting and entering Qi; vertical apertures have Yin-Yang ascending and descending Qi,往复 (going back and forth) within. Walls, windows, and doors all receive incoming Qi impacting people. When Yang ascends, wells become cold; when Yin ascends, wells become warm. Throwing objects into a well, or leaves falling slowly in the air, are all condensation of Yin. Filling a hollow tube and pinching the top suspending it, water does not flow out because there is no ascending Qi to allow descending. An empty bottle with a small mouth, pouring water does not enter because there is no exiting Qi to allow entering. From this, we see: wherever there is ascent, there is descent; wherever there is descent, there is ascent. Without exit, there is no entry; without entry, there is no exit. The birth of all species relies on the normalcy of ascent, descent, exit, and entry of vital Qi. If there is exit without entry, entry without exit, ascent without descent, or descent without ascent, it reverses the normal way of generation and transformation, Spirit departs, Qi becomes isolated, and this is disaster.

Nevertheless, smoothness, reversal, disasters, and calamities are all caused by the Qi and Transport of Heaven. Earth is below humans, held up by Great Qi. Heaven moves with Six (changes) without rest; Earth remains still with Five (elements) and maintains its post.

Heaven sends Six Qi to oversee Earth; Earth receives Heaven with Five Positions. However, Heavenly Qi does not add Sovereign Fire; adding Six to Five leaves one Qi remaining after five years. Thus, Sovereign Fire does not establish a yearly Qi but merely honors Heaven by name. Hence, "Sovereign Fire by Name, Ministerial Fire by Position," meaning Ministerial Fire acts on behalf of Sovereign Fire, moving right every five years. If Earth receives Six with Five, it completes the Heavenly Yuan Qi in six years. Thus, it cycles every six periods, starting over again. Five years complete one cycle, covering all Five Element Qi; six periods complete one round, covering all Six Qi positions. Five and Six combined make thirty years a Ji (cycle), thus sixty years.

Calculating calendar days based on solar term transitions, the Principal Qi is often the main Qi of each year, also called Earth Qi. If Si Tian, Zai Quan, and the two sides between them rotate and add upon the Principal Qi, it is called Heavenly Qi or Guest Qi. The Guest Year travels, hiding Heavenly Mandate; Principal Qi only serves the Heavenly Qi of Guest Qi. If Guest wins over Principal, it follows; if Principal wins over Guest, it is reverse. There is victory in both, but no restoration. If Principal wins, drain Principal and tonify Guest; if Guest wins, drain Guest and tonify Principal.

The Classic states: "First establish the year to clarify its Qi."

Each year, first establish Luck and Transport, examine excess and deficiency, then take Earth's Principal Qi as the root, and Heaven's Guest Qi added above as the branch, to seek changes in the Six Transformations. If Qi is victorious, slight ones follow, severe ones are controlled; if Qi restores, harmonious ones are balanced, violent ones are deprived. All follow the victorious Qi, pacify the suppressed, aiming for balance. Furthermore, examining Master Chu's words: Da Nao created Jia Zi, Li Shou created numbers, recording the distance of years, months, days, and hours. Thus, the current year is Jia Zi year, Winter Solstice is Jia Zi month, New Moon is Jia Zi day, midnight is Jia Zi hour. Accumulating ten, hundred, thousand, ten thousand, there is order without confusion, all done by humans. Humans contract strange Qi, diseases are hard to predict; I do not see this as correct. Alas, this is a biased view. Not knowing heavenly timing, ordinary people cannot measure it; the human body relies on Great Transformation for life.

The Ming Tang Poem says: "Jia Gallbladder, Yi Liver, Bing Small Intestine, Ding Heart, Wu Stomach, Ji Spleen, Geng Large Intestine, Xin Lung, Ren Bladder, Gui Kidney Store, San Jiao also resides in Ren Palace, Bao Luo returns to Gui Fang."

The poem states that humans receive Ren Qi from Heaven and Earth to generate Bladder and Ming Men, Gui Qi to generate Kidney, Jia Qi to generate Gallbladder, Yi Qi to generate Liver, Bing Qi to generate Small Intestine, Ding Qi to generate Heart, Wu Qi to generate Stomach, Ji Qi to generate Spleen, Geng Qi to generate Large Intestine, Xin Qi to generate Lung. This applies to Heavenly Stems; Earthly Branches are similar.

It also says: "Lung Yin Mao, Large Intestine Chen Jing, Spleen Si, Heart Wu, Small Intestine Wei Middle, Shen Bladder, You Kidney, Xin Bao Xu, Hai San, Zi Gallbladder, Chou Liver Tong."

Observing these two poems, Heaven, Earth, and Human Body communicate at all times. The Classic states: "Heavenly Qi connects to Lung, Earthly Qi connects to throat, Wind Qi connects to Liver, Thunder Qi connects to Heart, Grain Qi connects to Spleen, Rain Qi connects to Kidney. The Six Channels are rivers, Gastrointestinal tract is the sea, Nine Orifices are vessels for water injection."

Thus, if one Qi does not harmonize, generation and transformation cannot occur. Heaven has Six Qi, and humans offer Three Yin and Three Yang to honor them.

Speaking of Six Channels, there are Three Yin and Three Yang; dividing by Twelve Branches, there are Six Yin and Six Yang. Yin descends from above, born at Wu and extreme at Hai, called Six Yin; Yang rises from below, born at Zi and extreme at Si, called Six Yang.

Earth has Five Elements, and humans have Five Zang Organs responding below.

Zang are Yin and their numbers are odd, corresponding to Five Transport, because Five Element substance exists on Earth, while Qi moves in Heaven; Fu are Yang and their numbers are even, corresponding to Six Qi, because although excessive Qi descends from Heaven, it inevitably fills Earth.

Zi and Wu are the center and righteousness of Heaven and Earth, Sovereign Fire is positioned there, Hand Shaoyin Heart and Foot Shaoyin Kidney reside there. Chen and Xu are the leaders of the Seven Luminaries, Cold Water is positioned there, Hand Taiyang Small Intestine and Foot Taiyang Bladder reside there. However, Fire transforms from Water, Water comes from Kidney, thus Shaoyin is Zang, separated in position from Taiyang, but Qi combines to form Fu.

Taiyang Cold Water, having Zi position but residing in Chen and Xu, Water hides in fields, Water flows underground, thus Xu is the Gate of Heaven for Six Wu, Chen is the Door of Earth for Six Ji.

Chou and Wei are the origin and specimen of Return and Storage, Damp Earth is positioned there, Foot Taiyin Spleen and Hand Taiyin Lung reside there. Mao and You are the paths of Sun and Moon, Dry Metal is positioned there, Foot Yangming Stomach and Hand Yangming Large Intestine reside there. However, Zi follows Mother, Earth is prosperous and Metal is strong, thus Taiyin is Zang, separated in position from Yangming, but Qi combines to form Fu. Si and Hai are the gates of Heaven and Earth, Wind Wood is positioned there, Foot Jueyin Liver and Hand Jueyin Pericardium reside there.

Although Mao is the true division of Wood, occupied by Yangming Dry Metal, Wood is born in Hai, thus residing in Hai, and transforming opposite in Si.

Yin and Shen grasp the beginning and end of generation and transformation, Ministerial Fire is positioned there, Foot Shaoyang Gallbladder and Hand Shaoyang San Jiao reside there. However, Ministerial Fire lodges in Liver, Kidney and Gallbladder are the mansion of Liver, Pericardium is the match of Kidney, thus Jueyin is Zang, separated in position from Shaoyang, but Qi combines to form Fu.

Shaoyang Ministerial Fire assists Spleen; although there is Wu position, Sovereign Fire resides there, thus residing in Yin, Fire is born in Yin.

Three Yin and Three Yang have different names but same substance. When Yin-Yang Qi is slight, it is called Shao (Lesser); when Yin-Yang Qi is prosperous, it is called Tai (Greater). Yin is Shaoyang, Mao is Yangming, Chen is Taiyang, Wu is Shaoyin, Wei is Taiyin, Hai is Jueyin.

In Nan Zheng (Southern Administration), when Three Yin are Si Tian, Cun (Cun Pulse) does not respond in all; when Three Yin are Zai Quan, Chi (Chi Pulse) does not respond in all. In Bei Zheng (Northern Administration), when Three Yin are Si Tian, Chi does not respond in all; when Three Yin are Zai Quan, Cun does not respond in all. Non-response means Deep Pulse.

This speaks of Six Qi honoring Sovereign Fire and Five Transport valuing Damp Earth, thus Jia and Ji Earth Transport are Nan Zheng. Earth uses completion number, penetrating Metal, Wood, Water, Fire Transport. Earth resides in Center, Sovereign faces South issuing orders, remaining four Transport serve as ministers facing North receiving orders, hence the distinction. However, this discusses the norm; if epidemic diseases occur, there are cases not bound by rules.

The Classic states: "Heaven and Earth Qi, victory and restoration actions, do not manifest in pulse diagnosis. Heaven and Earth use Qi, not position, thus pulse diagnosis is inappropriate; observe shape and symptoms instead."

From this perspective, Meridians, Zang-Fu, Pulse, Disease, Medicine, and Treatment are all results of Luck and Transport. Not just one year, but even a short moment contains Five Element Qi; not just one object, but even a fine hair carries Five Element transformation. Reaching up to Heaven, there are responses of the Five Stars increasing or decreasing; pushing down to Earth, there are validations of grass, trees, insects, and breeding. Why do vulgar doctors, not knowing the source of medicine, completely not recognize what Luck and Transport are; those not knowing medical variations, stick to dates and times, holding rigid formulas to harm people. Essentially, there is Luck and Transport in Heaven, and Luck and Transport in Humans. If Heavenly Time wins, abandon human disease and follow Heavenly Time; if Human Disease wins, abandon Heavenly Time and follow Human Disease. Zhang Zi said: