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By comprehensively examining the interlacing changes of the Five Movements (Wu Yun), one can observe the diseases affecting the people.

In years of Mao and You, Yangming Dryness-Jin governs from above (Si Tian), and Shaoyin Sovereign-Fire governs from below (Zai Quan).
The climate presents as external cold and internal heat.
During the first Qi, the main Qi is Taiyin Damp-Earth.
When the Main Qi overcomes the Guest Qi, it is considered adverse; wind and dampness arise simultaneously.
During the second Qi, the main Qi is Shaoyang Minister-Fire.
The two fires combine in their blazing nature, and Jin (Metal) fails to overcome it.
During the third Qi, the main Qi is Yangming Dryness-Jin.
The Main Qi opposes the Qi governing from above; Jin fails to prevail, leading to frequent cases of stagnant summer heat, malaria, and dysentery.
During the fourth Qi, the main Qi is Taiyang Cold-Water.
When the Main Qi overcomes the Guest Qi, it is adverse; cold and rain occur together.
During the fifth Qi, the main Qi is Jueyin Wind-Wood.
When the Main Qi overcomes the Guest Qi, it is adverse; the wind is clear and cold.
During the final Qi, the main Qi is Shaoyin Sovereign-Fire.
When the Main Qi overcomes the Guest Qi, it is adverse; snakes and insects do not hibernate.

In Yi-Mao and Yi-You years:
Yi-Mao is a Tian Fu (Heavenly符) year, obtaining balanced Wood Qi. Yi-You is a Tai Yi Tian Fu year, where the Metal command's dryness qi prevails largely.
In Ding-Mao and Ding-You years:
They are Sui Hui (Year Assembly) years, with balanced Qi, but Metal Qi is relatively weak.
In Ji-Mao and Ji-You years:
Earth generates Metal, so Dryness-Jin Qi is prosperous.
In Xin-Mao and Xin-You years:
Metal assists Water, resulting in much clear cold.
In Gui-Mao and Gui-You years:
Fire Qi is balanced, and Metal Qi is also not prosperous.

By comprehensively examining the interlacing changes of the Five Movements, one can observe the diseases affecting the people.

In years of Chen and Xu, Taiyang Cold-Water governs from above, and Taiyin Damp-Earth governs from below.
The year features much cold and dampness.
During the first Qi, the main Qi is Shaoyang Minister-Fire.
Guest and Main Qi assist each other; hibernating insects emerge early.
During the second Qi, the main Qi is Yangming Dryness-Jin.
Main Qi overcomes Guest Qi, which is adverse; drought qi and early heat appear.
During the third Qi, the main Qi is Taiyang Cold-Water.
Guest Qi overcomes Main Qi; although it is not summer, there is heat, and Qi tends to be internally stagnant.
During the fourth Qi, the main Qi is Jueyin Wind-Wood.
Guest Qi overcomes Main Qi; cold and dampness intertwine.
During the fifth Qi, the main Qi is Shaoyin Sovereign-Fire.
Guest Qi overcomes Main Qi; Lung-Jin is injured, causing cough.
During the final Qi, the main Qi is Taiyin Damp-Earth.
Guest Qi overcomes Main Qi; cold and dampness contend.

In Jia-Chen and Jia-Xu years:
They are Sui Hui years; Wood and Earth Qi are sufficient, and Water level is balanced.
In Bing-Chen and Bing-Xu years:
They are Tian Fu years; the year is very cold, but in Bing-Xu, the cold is reduced.
In Wu-Chen and Wu-Xu years:
Water and Fire Qi are balanced.
In Geng-Chen and Geng-Xu years:
Metal generates Water; the year has much clear cold.
In Ren-Chen and Ren-Xu years:
Water generates Wood; the year has much cold wind.

By comprehensively examining the interlacing changes of the Five Movements, one can observe the diseases affecting the people.

In Ji-Hai year, Jueyin Wind-Wood governs from above, and Shaoyang Minister-Fire governs from below.
Wind and Fire assist each other.
During the first Qi, the main Qi is Yangming Dryness-Jin.
Guest Qi overcomes Main Qi; buds and sprouts wither.
During the second Qi, the main Qi is Taiyang Cold-Water.
Guest Qi overcomes Main Qi; grass and trees do not grow.
During the third Qi, the main Qi is Jueyin Wind-Wood.
Violent storms and intense heat occur; wind epidemics arise simultaneously.
During the fourth Qi, the main Qi is Shaoyin Sovereign-Fire.
Guest Qi generates Main Qi; heat and dampness prevail largely.
During the fifth Qi, the main Qi is Taiyin Damp-Earth.
Guest Qi generates Main Qi; cold rain is desolate and clear.
During the final Qi, the main Qi is Shaoyang Minister-Fire.
Main Qi overcomes Guest Qi, which is adverse; snakes and insects reappear.

In Yi-Si and Yi-Hai years:
Metal overcomes Wood; Metal Qi is not prosperous, and Wood Qi is balanced.
In Ding-Si and Ding-Hai years:
They are Tian Fu years; Wind-Wood is overly prosperous, leading to Spleen disease.
In Ji-Si and Ji-Hai years:
Wood overcomes Earth; Earth disease occurs.
In Xin-Si and Xin-Hai years:
Water generates Wood; there is much cold Qi.
In Gui-Si and Gui-Hai years:
Wood and Fire assist each other; Wind-Heat prevails largely.

By comprehensively examining the interlacing changes of the Five Movements, one can observe the diseases affecting the people.

Furthermore, verify the changes using the Five Planets (Wu Wei).
The five planets refer to Metal, Wood, Water, Fire, and Earth stars. For example, if Metal overcomes Wood, the Suixing (Jupiter) loses its luster; if Wood overcomes Earth, the Zhenxing (Saturn) loses its luster; if Earth overcomes Water, the Chenxing (Mercury) loses its luster; if Water overcomes Fire, the Yinghuo (Mars) loses its luster; if Fire overcomes Metal, the Taibai (Venus) loses its luster, and so on.

Observe the Eight Winds.
East wind is called Ming Shu Feng, corresponding to the Spring Equinox; Southeast wind is called Qing Ming Feng, corresponding to Li Xia (Start of Summer); South wind is called Jing Feng, corresponding to Summer Solstice; Southwest wind is called Liang Feng, corresponding to Li Qiu (Start of Autumn); West wind is called Chang He Feng, corresponding to the Autumn Equinox; Northwest wind is called Bu Zhou Feng, corresponding to Li Dong (Start of Winter); North wind is called Guang Mo Feng, corresponding to Winter Solstice; Northeast wind is called Tiao Feng, corresponding to Li Chun (Start of Spring).
If winds from respective directions arrive at their corresponding seasons, it is considered favorable (Shun). If there is conflict or opposition, water and drought disasters will arise, and people will fall ill.

Refer to the changes in cloud and air phenomena.
Such as haze (Mai), fog (Wu), back-cloud (Bei), halo (Yun), and coronae (Er).
The position of Feng Xiang Shi in the *Rites of Zhou* deals with this, used to reference pulse diagnosis, distinguishing between Nan Zheng (Southern Administration) and Bei Zheng (Northern Administration).

Generally, Taiyang pulse is floating, Yangming pulse is long, Shaoyang pulse is wiry, Taiyin pulse is slow, Shaoyin pulse is faint, and Jueyin pulse is choppy. These also arrive according to time, conforming to the Main and Guest Qi when they arrive at their proper times, and should not cause surprise. Since the Shaoyin pulse is faint, whenever Shaoyin governs the year, the pulse often does not respond significantly; this is not necessarily pathological, and treatment should not be mistakenly applied.

The distinction between Nan Zheng and Bei Zheng lies in this: Only in Jia and Ji years, Central Earth governs, symbolizing the position of the ruler; thus, the Six Qi all face South to determine their positions. The Si Tian Qi is at the Cun (inch) position, and the Zai Quan Qi is at the Chi (cubit) position. For instance, if Sovereign-Fire is in the lower left interstitial position, the Left Chi does not respond; if in the upper left interstitial position, the Left Cun does not respond; if Sovereign-Fire governs from above (Si Tian), both Cuns do not respond; if in the upper right interstitial position, the Right Cun does not respond; if in the lower right interstitial position, the Right Chi does not respond; if Sovereign-Fire governs from below (Zai Quan), both Chis do not respond.
In Yi-Geng, Bing-Xin, Ding-Ren, and Wu-Gui years, it is like ministers facing North; thus, the Six Qi all face North to determine their positions. The Si Tian Qi is at the Chi position, and the Zai Quan Qi is at the Cun position. For instance, if Sovereign-Fire is in the lower left interstitial position, the Right Cun does not respond; if in the upper left interstitial position, the Right Chi does not respond; if at Si Tian, both Chis do not respond; if in the upper right interstitial position, the Left Chi does not respond; if in the lower right interstitial position, the Left Cun does not respond; if Sovereign-Fire governs from below (Zai Quan), both Cuns do not respond.

Ye Lin comments: In *Su Wen: Zhi Zhen Yao Da Lun*, it states: When Jueyin arrives, the pulse is wiry; when Shaoyin arrives, the pulse is hook-like; when Taiyin arrives, the pulse is deep; when Shaoyang arrives, it is large and floating; when Yangming arrives, it is short and choppy; when Taiyang arrives, it is large and long. If the pulse arrives harmoniously, it is normal; if excessively, it is disease; if contrary, it is disease; if it should arrive but does not, it is disease; if it arrives before its time, it is disease. Exchange of Yin and Yang indicates danger. This refers to pulses corresponding to solar terms. When pulses arrive as expected, the Qi is peaceful and healthy; when they fail to arrive as expected, Qi is deficient; when they arrive prematurely, Qi is excessive; hence all are termed disease. If Yin positions show Yang pulses, or Yang positions show Yin pulses, this is an exchange of Yin and Yang positions, with conflicting Qi, hence termed dangerous. Wang's discussion on Six Qi pulses differs from the classic text; perhaps he has another perspective, so I dare not speculate arbitrarily. However, these generally discuss Six Qi without distinguishing Main and Guest Qi. Students should deliberate carefully and not be rigidly attached. One should also examine the Tachong, Shenmen, Chongyang, Taiyuan, and Taixi sites.

Tachong is the Liver pulse, palpable in the depression two cun behind the base of the big toe. In years of Wood disease, if the Tachong pulse vanishes, death is incurable. Shenmen is the Heart pulse, palpable at the end of the ulnar styloid process behind the little finger. In years of Fire disease, if the Shenmen pulse vanishes, death is incurable. Chongyang is the Stomach pulse, palpable in the depression on the dorsum of the foot. In years of Earth disease, if the Chongyang pulse vanishes, death is incurable. Taiyuan is the Lung pulse, palpable at the current Cun, Guan, and Chi positions. In years of Metal disease, if the Taiyuan pulse vanishes, death is incurable. Taixi is the Kidney pulse, palpable in the depression half a cun below the medial malleolus. In years of Water disease, if the Taixi pulse vanishes, death is incurable. Therefore, physicians should examine all these arterial sites concurrently. Nowadays, people only know of the Taiyuan site, leading to many errors in judging conditions. By cross-referencing these, one can cautiously investigate the source of disease before it arises, and upon illness, discern the true condition to apply appropriate bitter/sweet, tonifying/draining, floating/sinking, ascending/descending, cold/hot, warm/cool remedies. Alas, this is not easy to discuss. Those who do not understand the origin of Heaven, Human, Life, and Destiny, nor scrutinize the mechanism of Yin-Yang opening and closing, should perhaps refrain from lightly discussing medicine.

Ye Lin comments: The *Neijing* states: "First ascertain the annual Qi, do not violate the Harmony of Heaven." This speaks only of the annual Qi for each year, but the Qi of sixty years must also be studied. Consulting Mr. Lu Jiuzhi's *Da Si Tian San Yuan Jia Zi Biao*, citing 720 Qi periods from the *Neijing*: every 30 years constitutes one Ji (epoch), totaling 1,440 Qi periods. Every 60 years constitutes one Zhou (cycle). Expanding this, 360 years form a major Yun (movement), and 60 years form a major Qi. The interplay of Five Movements and Six Qi completes a grand cycle of 3,600 years. Starting from the 8th year of Yellow Emperor (first Jiazi): the first 30 years of the Lower Yuan epoch are Jueyin Wind-Wood; the next 30 years are Shaoyang Minister-Fire. In the 68th year of Yellow Emperor (second Jiazi): the first 30 years of the Upper Yuan epoch are Shaoyin Sovereign-Fire; the next are Yangming Dryness-Jin. In the 18th year of Shaohao (third Jiazi): the first 30 years of the Middle Yuan epoch are Taiyin Damp-Earth; the next are Taiyang Cold-Water. In the 78th year of Shaohao (fourth Jiazi): the first 30 years of the Lower Yuan epoch are Shaoyang Minister-Fire; the next are Jueyin Wind-Wood. In the 54th year of Zhuanxu (fifth Jiazi): the first 30 years of the Upper Yuan epoch are Yangming Dryness-Jin; the next are Shaoyin Sovereign-Fire. In the 29th year of Di Ku (sixth Jiazi): the first 30 years of the Middle Yuan epoch are Taiyang Cold-Water; the next are Taiyin Damp-Earth. In the 21st year of Di Yao (seventh Jiazi): the Lower Yuan returns to Jueyin Wind-Wood and Shaoyang Minister-Fire. By analogy, Wind-Wood, Minister-Fire, Sovereign-Fire, Dryness-Jin, Damp-Earth, Cold-Water, Minister-Fire, Wind-Wood, Dryness-Jin, Sovereign-Fire, Cold-Water, Damp-Earth, etc., are calculated cyclically. By the 14th year of Emperor Gaozong of Song (Shaoxing), it was the 65th Jiazi, where the Upper Yuan featured Dryness-Jin and Sovereign-Fire. Liu Shouzhen lived during the Dading era of Jin, contemporary with Zhang Yizhishui (Zhang Yuansu); both advocated cold-cooling herbs due to the prevalence of Dryness-Fire. Qian Zhongyang treated smallpox mostly with clearing methods, similarly. At that time, Li Dongyuan, though a disciple of Zhang Yuansu, lived during the 4th year of Jiaji era of Emperor Ningzong of Song, which was the 66th Jiazi, featuring Cold-Damp; thus, warming was appropriate. Chen Wenzhong treated smallpox using Yigong San, Muxiang San, etc., focusing on warming and tonifying, aligning with Li Dongyuan in the same 66th Jiazi of Cold-Damp. Wang Haicang's *Yin Zheng Lue Li* used purely warming herbs, completed in the 3rd year of Jin Maizhen's regency, still within the Jiaji Jiazi. Zhu Danxi was born in Yuan Dynasty Zhiyuan era and died in Zhengtong era, living through the 68th Jiazi (Taiding 1st year), featuring Fire-Dryness; thus, clearing was appropriate. In Ming Dynasty, Wang Shishan's *Dou Zheng Li Bian*, preface dated to 9th year of Jiajing, advocated cooling treatments, occurring in the 17th year of Hongzhi, the 71st Jiazi of Dryness-Fire, which was fitting. By the late Jiajing period, extending to Longqing and Wanli, the abuses of bitter-cold herbs emerged repeatedly; thus, Wan Mizhai, Zhang Jingyue, Nie Jiuyu, etc., all focused on warming and tonifying. This occurred in the 43rd year of Jiajing, the 72nd Jiazi of Cold-Damp. In the 4th year of Tianqi, the 73rd Jiazi, Wind-Fire governed; thereafter, Fei Jianzhong, Wu Youke, Zhou Yucai, etc., exclusively advocated cold-cooling. In the 23rd year of Kangxi (Qing Dynasty), the 74th Jiazi, Fire-Dryness prevailed, so Fei's works remained popular in Kangxi and Yongzheng eras. In the 9th year of Qianlong, entering the 75th Jiazi, Wet-Cold prevailed; at that time, Zhuang Zaitian of Biling published *Sui Sheng Bian* and *Fu You Bian*, containing strong warnings against cold-cooling, which became popular. After Jiaqing and Daoguang, Zhuang's methods often failed; for symptoms like smallpox convulsions, doctors tended to advocate clearing heat-toxin, draining fire, and resolving phlegm. They did not realize that in the 9th year of Jiaqing, the 76th Jiazi, Fire-Wind governed; and in the 3rd year of Tongzhi, the 77th Jiazi, Dryness-Fire governed. Thus, Cold-Damp treatments were inappropriate for Wind-Dryness and Fire movements. My view is that smallpox and seasonal epidemics often correspond to Yun-Qi. However, in Wind-Fire movements, if encountering patients with deficiency-cold constitutions, one should not rigidly adhere to this theory. Moreover, terrain varies north-south and high-low, and human constitutions vary in strength and weakness. Treatment methods depend entirely on skilled physicians adapting flexibly. Therefore, the principles of Yun-Qi must be understood, but one must not be dogmatic.