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Yellow Emperor asked: How do the changes of the Overcoming (Sheng) and Repaying (Fu) Qi manifest in terms of their timing, whether early or late? (This refers to the speed of their manifestation.) Qibo replied: When the Overcoming Qi arrives, disease has already occurred. As the disease is about to resolve but residual pathogenic factors remain, the Repaying Qi begins to sprout. (When the Overcoming Qi arrives, the illness is established. As the illness subsides but is not yet fully cleared, the Repaying Qi follows and begins to emerge. Therefore, when treating diseases, one must carefully observe the changes in the sequence of Yin and Yang. "Yun" implies brewing or fermenting, pronounced like 'yun', referring to an accumulation.) As for the Repaying Qi, it arises after the Overcoming Qi has exhausted itself and becomes most prominent when it occupies its proper position. The Overcoming Qi may be slight or severe, corresponding to the Repaying Qi being few or many. If the Overcoming Qi is harmonious, the Repaying Qi is harmonious; if the Overcoming Qi is deficient, the Repaying Qi is deficient. This is the constant way of Heaven. (It arises following the exhaustion of the Overcoming Qi. It becomes most prominent by exclusively exercising its command. Since the Overcoming varies in degree, the Repaying varies in quantity. Repayment matches harmony with harmony and deficiency with deficiency. Thus, the principle of Overcoming and Repaying is like the relationship between form and shadow or sound and echo, never failing.)

Yellow Emperor asked: Why do the movements of Overcoming and Repaying sometimes occur out of their proper positions or arrive later than expected? (The movement of Overcoming and Repaying Qi does not always correspond to the correct time.) Qibo replied: The generation and transformation of Qi differ in their decline and prosperity. ("Generation" is the beginning of emergence, while "Transformation" is the vigorous operation of Qi's transformation, hence their decline and prosperity differ. Because Qi has varying degrees of strength, the movement of Overcoming and Repaying may occur out of position or arrive earlier or later.) Cold, Heat, Warmth, and Coolness are the applications of decline and prosperity, manifesting in the four corners (the months of Chen, Xu, Chou, and Wei). (Cold, Heat, Warmth, and Coolness are the righteous Qi of the four seasons. The Four Corners refer to the months of Chen, Xu, Chou, and Wei. Warmth peaks in Chen month, Heat increases in Wei month, Coolness peaks in Xu month, and Cold peaks in Chou month; this is the application of seasonal decline and prosperity.) Thus, the movement of Yang Qi begins with Warmth and peaks with Heat; the movement of Yin Qi begins with Coolness and peaks with Cold. Spring, Summer, Autumn, and Winter each have their distinct phases of dominance. (Beginning with Warmth is the generation of Yang. Peaking with Heat is the transformation of Yang. Beginning with Coolness is the generation of Yin. Peaking with Cold is the transformation of Yin. Since the arrival of Qi varies in intensity, each season has its specific phase of dominance.) Therefore, the general principle states: The warmth of spring is the gradual onset of summer heat; the severity of autumn is the gradual onset of winter cold. By carefully observing the righteous Qi of the Four Corners, the indicators of the four seasons will converge, allowing one to see the end from the beginning. This is what is meant. (Indicators refer to the major climatic signs of the four seasons. The warmth of spring is the gradual progression toward summer heat; the severity of autumn is the gradual progression toward winter cold. By adhering to the righteous Qi of the Four Corners, one can determine the destination of the four seasons' indicators. Thus, knowing the beginning allows one to know the end.)

Yellow Emperor asked: Is there a fixed number for these deviations? Qibo replied: Approximately thirty degrees (days). (Regardless of whether Qi arrives early or late, it generally does not exceed one month. Thirty degrees refers to the number of days in a month. These two sentences are identical to those in *Da Lun on the Six Principal Ordinances*; see Chapter 23 of this category for details.) Yellow Emperor asked: How do the pulse responses manifest? Qibo replied: The deviations follow standard rules, waiting for the time to pass before receding. (When Qi arrives, the pulse arrives; when Qi departs, the pulse departs. Since Qi has deviations, the pulse must respond accordingly. Hence, it is said that deviations follow standard rules.) *Mai Yao* states: In spring, the pulse should not be deep; in summer, it should not be wiry; in autumn, it should not rapid; in winter, it should not choppy. This is called "Four Obstructions." (This refers to the deviation of pulses. The spring pulse should be wiry, but since it follows winter, residual winter Qi remains, so there is still a hint of depth. The summer pulse should be rapid, but since it follows spring, residual spring Qi remains, so there is still a hint of wiriness. The autumn pulse should be choppy, but since it follows summer, residual summer Qi remains, so there is still a hint of rapidity. The winter pulse should be deep, but since it follows autumn, residual autumn Qi remains, so there is still a hint of choppiness. If spring lacks depth, summer lacks wiriness, autumn lacks rapidity, and winter lacks choppiness, this indicates the loss of generative Qi, and Qi fails to communicate, hence called "Four Obstructions," which are not normal pulse states.) Excessive depth indicates disease; excessive wiriness indicates disease; excessive rapidity indicates disease; excessive choppiness indicates disease. (These represent severe deviations. Thus, spring may carry depth, but excessive depth is disease; summer may carry wiriness, but excessive wiriness is disease; autumn may carry rapidity, but excessive rapidity is disease; winter may carry choppiness, but excessive choppiness is disease, because the prevailing pulse does not match the season.) Alternating appearances indicate disease; recurrent appearances indicate disease; absence before the time has passed indicates disease; persistence after the time has passed indicates disease. (Alternating appearance means chaotic and mixed Qi and pulse arrival. Recurrent appearance means the pulse returns after departing with the Qi. Pulse departure before the time has passed indicates insufficient root Qi and excess incoming Qi. Pulse persistence after the time has passed indicates excess root Qi and insufficient incoming Qi. All these result in disease.) Reversal leads to death. (Spring presenting with autumn pulse, summer with winter pulse, autumn with summer pulse, winter with long summer pulse, and long summer with spring pulse constitute seeing the overcoming transformation, losing Heavenly Harmony, thus leading to death.) Therefore, it is said that Qi guards and manages just like the beam and weight of a scale, never losing balance. (Weighing instruments refer to scales. The function of the Six Qi is also like a scale, requiring balance and never losing equilibrium.) The Qi of Yin and Yang, when quiet and still, ensures orderly generation and transformation; when agitated, severe diseases arise. This is the principle. (The Qi of Yin and Yang, when balanced, is quiet and still, ensuring orderly generation and transformation; when unbalanced, it moves, causing severe diseases. *Da Lun on the Six Micro Principles* states: Success and failure, leaning towards one side or the other, arise from movement. Continuous movement without cessation leads to transformation.)