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(From *Suwen: Liuyuan Zhengji Dalun*)

The Yellow Emperor asked, "I understand the six transformations and six changes, the excessive treatments of winning and repelling qi, and the sequence of sweet, bitter, pungent, salty, sour, and bland flavors. However, regarding the transformation of the Five Movements (Wu Yun), sometimes it follows the Five Qi (here 'Five Qi' should be read as 'Heavenly Qi'), sometimes it goes against Heavenly Qi; sometimes it follows Heavenly Qi but goes against Earthly Qi, sometimes it follows Earthly Qi but goes against Heavenly Qi; sometimes they are harmonious, sometimes they are not. I am unable to clarify these matters. I wish to comprehend the principles of Heaven, follow the laws of Earth, harmonize the Movements, and regulate the transformations, so that the upper and lower parts possess unified virtue, do not infringe upon each other's order, and the ascending and descending of Heaven and Earth remain appropriate. The Five Movements should be disseminated without deviating from their governance. How should one adjust the correct flavors according to compliance or opposition?" (Note: The transformation of the Five Movements has similarities and differences with the Qi of Si Tian (Mastering Heaven) and Zai Quan (Ruling Earth). Similarity implies compliance, difference implies opposition; compliance means harmony, opposition means disharmony. From "wishing to comprehend the principles of Heaven" to "not deviating from governance," it means one must observe the transformations of the Upper, Middle, and Lower Qi and harmonize them between compliance and opposition. This includes the meanings mentioned later: restraining stagnant Qi, nourishing the source of transformation, suppressing excessive movement Qi, supporting deficient Qi, and preventing excessive violence that causes disease. "Adjusting correct flavors according to compliance or opposition" refers to eating grain of the year to preserve true Qi, and avoiding cold when using cold remedies, avoiding heat when using hot remedies.)

Qibo bowed deeply and replied, "Your question is truly insightful! These are the guidelines of Heaven and Earth, the origin of changes. Only a sage emperor could exhaust its ultimate principles. Although I am not clever, I will expound upon this way, so that it may never perish and remain unchanged for a long time." (All things in Heaven and Earth cannot exist outside the transformation of the Six Primes. Thus, the Six Primes are the guidelines of Heaven and Earth and the origin of changes.)

The Yellow Emperor said, "I hope you will deduce and arrange them in order, categorize them by type, divide their departments and masters, distinguish their ancestral offices, reveal their numerical counts, and clarify their normal transformations. May I hear them?" (Note: "Categorizing order" means classifying the Six Primes and ordering their sequence, such as all Taiyang cases belonging to Chen and Xu years. "Department master" refers to the left and right of Heaven and Earth; Master Qi is static, Guest Qi is dynamic, each having specific departments to govern the seasons, such as the different sequences of Six Qi and Five Tones. "Ancestral office": the unifier is the Ancestor, the divider is the Office. "Qi count": the transformation of the Five Elements has its own Qi and its own number. "Normal transformation": what is in its proper position is normal; what is not in its proper position is evil. These meanings are detailed below.)

Qibo said, "First establish the year to clarify its Qi. The numbers of the operational movements of Metal, Wood, Water, Fire, and Earth, and the transformations of Cold, Heat, Dryness, Dampness, Wind, and Fire that descend and govern, then the Way of Heaven can be seen, and the Qi of the people can be regulated. Yin and Yang will relax and contract freely, appearing close without confusion. For those that can be counted numerically, please allow me to speak further." (Note: "First establish the year" refers to examples like Jia Zi, Yi Chou, etc. Once the year branch is established, the annual Qi can be clarified. 'Juan' is pronounced with the rising tone; the last digit is also pronounced with the rising tone.)

The Yellow Emperor asked, "Regarding the record of the Five Movement Qi governing the year, does it have constant numbers?"

Qibo said, "Please allow me to list them in order." (Note: This section of twenty-two characters, and the following text "Five Movement Qi governing the year record," were originally divided into two chapters and contained much repetition, making them difficult to read. Now they are combined into one category for easier detailed review.)

The Yellow Emperor asked, "What is the governance of Taiyang?"

Qibo said, "This is the record of Chen and Xu years."

**Ren Chen Year, Ren Xu Year**
Upper: Taiyang Water (In Chen and Xu years, Taiyang Cold Water masters Heaven. 'Si' means to preside; it presides over executing Heavenly commands, positioned above. Subsequent texts follow this example.)
Middle: Tai Jiao Wood Movement (Ren year annual movement. Ren is Yang Wood, thus belonging to Tai Jiao. 'Yun' means movement; it presides over the transformation of Qi intersection, positioned in the middle. Subsequent texts follow this example.)
Lower: Taiyin Earth (This year, Wet Earth rules Earth. 'Zai Quan' means ruling Earth; it presides over Earth's transformation, with Qi moving within the Earth, positioned below. Subsequent texts follow this example.)

Its movement is Wind; its transformation is rustling, flourishing, opening, and splitting (Wind is the transformation of Wood. Rustling is the sound of Wind-Wood. Flourishing means abundant growth. Opening and splitting means sprouting and earth veins opening. This singly speaks of the normal transformation of Wind Movement in Ren years. Subsequent texts follow this example. *Wuchang Zheng Dalun* says: Its virtue is rustling, soft, opening, and splitting. 'Wen' sounds like 'Wen'). Its change is shaking, tearing, destroying, and uprooting (Shaking means agitation. Tearing means fragmentation. Destroying means breaking. Uprooting means pulling out roots. Ren is Yang Wood; Wind Movement is excessive, so Metal command succeeds it, hence this change. 'La' sounds like 'La'). Its diseases are dizziness, tremors, and closed eyes (Eye rotation is called Xuan; head shaking is called Diao; inability to open eyes is called Ming. Wood Movement is excessive, hence these Wind-Wood diseases. 'Diao' sounds like 'Tiliao').

Cold transformation number is 6 (6 is the completed number of Water; for excess, the number is completed. This refers to Taiyang mastering Heaven. Subsequent texts follow this example. Detailed meaning see *Tu Yi* Vol 1 Five Elements Generation-Completion Number Diagram. Note: *Xin Zheng Xiao* says: Ren Chen Cold Transformation 6, Ren Xu Cold Transformation 1. This likely means opposing transformation takes the completed number from the mark, while normal transformation takes the generated number from the root. This meaning seems incorrect; my view is in the Jueyin governance section later). Wind transformation number is 8 (8 is the completed number of Wood; this refers to Central Movement. Ren Wood is excessive, hence its number is 8. Meaning detailed in Five Elements Generation-Completion Number Diagram. Subsequent texts follow this example). Rain transformation number is 5 (5 is the generated number of Earth; this refers to Ruling Earth. Earth usually uses the generated number, hence its number is 5. Subsequent texts follow this example). This is the degree of normal transformation (This concludes the previous three sentences, referring to the degree of normal transformation of the Upper, Middle, and Lower Qi of this year. Normal transformation refers to transformation by righteous Qi. Degree refers to days/time, indicating the period when Qi commands function. Subsequent texts follow this example).

Its therapeutic guidance: Upper should use Bitter-Warm, Middle should use Sour-Mild, Lower should use Sweet-Warm. This is suitable for medicine and food (‘Its transformation’ refers to the suitability of Qi transformation and disease treatment. This year Cold Water is above, hence Bitter-Warm is suitable. Tai Jiao is in the middle, hence Sour-Mild is suitable. Wet Earth is below, hence Sweet-Warm is suitable. This is what is meant by the suitability of medicine and food. Subsequent texts follow this example. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).

Tai Jiao (Initial Normal), Shao Zheng, Tai Gong, Shao Shang, Tai Yu (Final) (This is the sequence of Main and Guest Five Movements for this year, all相生 [generating] in sequence. The Main Movement of each year’s four seasons belongs to Wood in Spring, starting with Jiao and ending with Yu. Hence 'Initial' is noted under Jiao and 'Final' under Yu, which records the Main Movement. Guest Movement follows the transformation of the Year Stem. For example, Ren year Yang Wood starts at Tai Jiao, Ding year Yin Wood starts at Shao Jiao, Wu year Yang Fire starts at Tai Zheng, Gui year Yin Fire starts at Shao Zheng. Each year differs, proceeding in order to govern, which records the Guest Movement. However, only in Ding and Ren Wood Movement years do both Main and Guest start at Jiao, hence 'Normal' is noted again under Jiao, meaning the Qi obtains the correctness of the four seasons. Detailed in *Tu Yi* Vol 2 Main/Guest Movement Chart and Five Tones Construction Movement Diagram. Subsequent texts follow this example.)

**Wu Chen Year, Wu Xu Year**
Upper: Taiyang Water (Same as before).
Middle: Tai Zheng Fire Movement (Wu is Yang Fire, hence called Tai Zheng).
Lower: Taiyin Earth (Same as before).
Identical to Normal Zheng (This year Fire Movement is excessive, restrained by the mastering Heaven Cold Water, thus Fire achieves balance, hence 'Identical to Normal Zheng'. This refers to the He Xi record, where Upper Yu is identical to Normal Zheng. Subsequent texts follow this example).

Its movement is Heat; its transformation is warm, sultry, oppressive, and hot (This is the normal transformation of Fire Movement in Wu year. *Wuchang Zheng Dalun* writes 'Yu' as 'Re'). Its change is blazing, fierce, and boiling (Boiling refers to the steaming of Water Qi. Wu is Fire Movement excessive, so Cold Water succeeds it, hence this change). Its disease is Heat Stagnation (Fire Movement is excessive, hence this disease).

Cold transformation number is 6 (Refers to Mastering Heaven. Meaning same as before). Heat transformation number is 7 (7 is the completed number of Fire; Wu Fire is excessive, hence its number is completed. Subsequent texts follow this example). Wet transformation number is 5 (Meaning same as before). This is called the day of normal transformation (Day refers to Degree. This concludes the previous three sentences, meaning same as before. Subsequent texts follow this example).

Its therapeutic guidance: Upper should use Bitter-Warm, Middle should use Sweet-Mild, Lower should use Sweet-Warm. This is called the suitability of medicine and food (The treatment of Upper and Lower this year is the same as before. Only the Central Movement Tai Zheng differs from before, hence it should be treated with Sweet-Mild. Subsequent texts follow this example. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).

Tai Zheng, Shao Gong, Tai Shang, Shao Yu (Final), Shao Jiao (Initial) (Initial/Final records Main Movement. Wu is Yang Fire, hence starts at Tai Zheng, recording Guest Movement. Detailed meaning see *Tu Yi* Vol 2 Five Tones Shao/Tai Generation and Main/Guest Movement Chart Explanation. Subsequent texts follow this example.)

**Jia Chen Year, Jia Xu Year** (Both Sui Hui, also Tong Tian Fu)
Upper: Taiyang Water, Middle: Tai Gong Earth Movement (Jia is Yang Earth, hence belongs to Tai Gong), Lower: Taiyin Earth.

Its movement is Yin Ai (Dark Dust); its transformation is soft, moist, heavy, and muddy (Ai means dust. Soft, moist, heavy, and muddy are all the normal transformations of Central Movement Wet Earth. *Wuchang Zheng Dalun* writes 'Ze' as 'Nao'). Its change is shocking, fluttering, and sudden storms (Earth Movement excessive, so Wind Wood succeeds it, hence this change). Its diseases are Dampness and heaviness in the lower body (These are diseases of Earth Dampness).

Cold transformation number is 6 (Mastering Heaven). Wet transformation number is 5 (Central Movement and Ruling Earth have the same Qi, hence only Wet Transformation 5 is stated). This is called the day of normal transformation. Its therapeutic guidance: Upper should use Bitter-Hot, Middle should use Bitter-Warm, Lower should use Bitter-Warm. Medicine and food are suitable (Middle Bitter-Warm treats Wet Earth. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).

Tai Gong, Shao Shang, Tai Yu (Final), Tai Jiao (Initial), Shao Zheng (This year Earth Movement is excessive, hence starts at Tai Gong. However, the one generating Tai Gong is Shao Zheng, and the one generating Shao Zheng is Tai Jiao, hence Earth Movement takes Tai Jiao as Initial. Subsequent texts follow this example.)

**Geng Chen Year, Geng Xu Year**
Upper: Taiyang Water, Middle: Tai Shang Metal Movement (Geng is Yang Metal, hence belongs to Tai Shang), Lower: Taiyin Earth.

Its movement is Cool; its transformation is misty, dewy, and bleak (This is the normal transformation of Metal Movement in Geng year). Its change is severe killing and withering (Metal Movement is severe and killing, all things wither. Fire Qi succeeds Metal, which is the image of Yang Killing). Its diseases are Dryness, back oppression/dizziness, and chest fullness (Metal Qi is excessive, hence disease is Dryness. Lung Metal is diseased, hence back oppression/dizziness and chest distension/fullness. 'Mao' sounds like 'Wu').

Cold transformation number is 1 (Refers to Mastering Heaven. 1 is the generated number of Water. However, this chapter says excess numbers are completed, so it might also be said to be 6). Clear transformation number is 9 (Central Movement). Rain transformation number is 5 (Ruling Earth). Degree of normal transformation. Its therapeutic guidance: Upper should use Bitter-Hot, Middle should use Pungent-Warm, Lower should use Sweet-Hot. Medicine and food are suitable (Middle Pungent-Warm, Pungent derives from Metal transformation; Tai Shang should be Warm. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).

Tai Shang, Shao Yu (Final), Shao Jiao (Initial), Tai Zheng, Shao Gong

**Bing Chen Year, Bing Xu Year** (Both Tian Fu)
Upper: Taiyang Water, Middle: Tai Yu Water Movement (Bing is Yang Water, hence belongs to Tai Yu), Lower: Taiyin Earth.

Its movement is Cold; its transformation is congealed, miserable, chilling, and piercing (This is the normal transformation of Water Movement in Bing year. *Wuchang Zheng Dalun* writes: Its virtue is congealed, miserable, and cold atmosphere). Its change is ice, snow, frost, and hail (Water excessive, so Earth Qi succeeds it, hence this change. Ice and hail are images of Earth). Its disease is Great Cold remaining in the valleys (Valleys refer to the convergence of sinews, bones, limbs, and joints. Water Movement excessive, Cold severe and Qi congealed, hence this disease).

Cold transformation number is 6 (Mastering Heaven and Central Movement same). Rain transformation number is 5 (Ruling Earth). Degree of normal transformation. Its therapeutic guidance: Upper should use Bitter-Hot, Middle should use Salty-Warm, Lower should use Sweet-Hot. Medicine and food are suitable (Middle Salty-Warm, Salty derives from Water transformation; Tai Yu should be Warm. *Xuan Zhu* says: Upper Sweet-Warm, Lower Sour-Ping).

Tai Yu (Final), Tai Jiao (Initial), Shao Zheng, Tai Gong, Shao Shang

All these Taiyang Mastering Heaven governances, Qi transformation and operation precede Heaven (Below summarizes the Qi transformation of the Six Qi of Taiyang Mastering Heaven in Chen and Xu years. All Zi, Yin, Chen, Wu, Shen, Xu, the six Yang years, are Excessive; Chou, Hai, You, Wei, Si, Mao, the six Yin years, are Deficient. Excessive Qi often arrives before the heavenly time, so its growth, transformation, and storage occur early; Deficient Qi often arrives after the heavenly time, so its Qi transformation and operation are late. As *Qijiao Bian Da Lun* says: Excess is prior to heaven, deficiency is posterior to heaven. Later text of this chapter says: Movement excess means arrival is early, movement deficiency means arrival is late. All these share this meaning. Subsequent texts follow this example).

Heavenly Qi is austere, Earthly Qi is quiet. Cold descends upon the great void. Yang Qi does not command. Water and Earth unite in virtue, corresponding above to Chen Star (Mercury) and Zhen Star (Saturn) (Taiyang Cold Water masters Heaven, so Taiyin Wet Earth rules Earth. Hence Heavenly Qi is austere, Earthly Qi is quiet, Water and Earth unite in virtue, and the two stars shine successively). Its grains are Black and Millet (Black corresponds to Mastering Heaven, Millet corresponds to Ruling Earth, transformed by the righteous Qi of this year). Its governance is austere, its command is slow. Cold governance expands greatly. Marshes lack solar flames. Then Fire erupts waiting for the time (Austere governance is the Qi of Cold. Slow command is the nature of Yin. When Cold is excessive, Fire stagnates. When stagnation reaches extreme, it erupts, waiting for the prosperous time). Shaoyang governs in the middle. Seasonal rains cease (Shaoyang governing in the middle refers to the Third Phase's Main Qi. With Minister Fire prosperous, but Guest Cold Water overcoming the Main, seasonal rains cease. Ya means water edge, referring to rain stopping).

When rain scattering reaches its limit, it returns to Taiyin. Clouds face the North Pole. Wet transformation is distributed (After mid-year, Earthly Qi governs. After the third phase reaches its limit and rain scatters, transitioning to the fourth phase, Ruling Earth functions, and Taiyin resides there. Hence it is said clouds face the North Pole, and Wet transformation spreads). Marshes flow to nourish all things. Cold spreads above. Thunder moves below (Marshes flowing to nourish all things is the virtue of Earth. Thunder moving below is the eruption of stagnant Fire). Cold and Damp Qi hold sway at the Qi intersection (Upper Cold and Lower Damp contend at the Qi intersection. Qi intersection detailed meaning, see Part 9 earlier). People suffer from Cold-Damp outbreaks, muscle atrophy, foot flaccidity and inability to grasp, loose diarrhea, and blood hemorrhage (Blood hemorrhage is a disease of Fire stagnation. Others are caused by Cold and Damp).

**First Phase:** Earthly Qi migrates. Qi becomes greatly warm. Grasses flourish early (In the First Phase of this year, Shaoyang functions. Last year's Ruling Earth Qi migrates here, hence called Earthly Qi migration. Subsequent texts follow this example. However, last year's final phase was Lord Fire. This year's first phase is Minister Fire. The intersection of two Fires makes Qi greatly warm and grasses flourish early). People suffer epidemics. Warm diseases arise. Body heat, headache, vomiting, skin and interstices sores (Guest Qi is Minister Fire, Main Qi is Wind Wood. Wind and Fire clash, hence these diseases. Skin and interstices sores belong to macules and rashes).

**Second Phase:** Great Coolness returns contrary to expectation. People feel miserable. Grasses encounter cold. Fire Qi is suppressed (Dry Metal functions, hence Great Coolness arrives and Fire Qi is suppressed). People suffer from Qi stagnation and abdominal fullness. Cold begins (Clear and Cold stagnate in the middle. Yang Qi does not circulate).

**Third Phase:** Heavenly governance is distributed. Cold Qi moves. Rain descends (Third Phase is Mastering Heaven. Taiyang Cold Water functions, hence Cold Qi moves and Rain descends). People suffer from Cold, yet experience internal Heat, abscesses, downward discharge, heart heat, and dizziness/oppression. Untreated cases die (People suffering Cold yet experiencing internal Heat etc. follows the principle that injury by Cold leads to Heat disease. It is also the meaning in *Wuchang Zheng Dalun*: Taiyang Mastering Heaven, Cold Qi descends, Heart Qi responds upward. Since Cold Water insults Yang, Fire must respond. If untreated, Yang perishes and death ensues. Note: All Six Qi Mastering Heaven have the saying 'untreated cases die', but only Taiyang Cold Water emphasizes this, showing that humans rely on Yang Qi as the root of life, which cannot be ignored).

**Fourth Phase:** Wind and Damp contend. Wind transforms into Rain. Growth, transformation, and completion occur (Jueyin Guest Qi functions, added to Taiyin Main Qi, hence Wind and Damp contend and Wind transforms into Rain. Wood receives Earth's transformation, hence growth, transformation, and completion occur). People suffer from Great Heat and shortness of Qi. Muscle atrophy and foot flaccidity. Downward discharge of red and white matter (Jueyin Wood Qi, during Great Heat season. Wood generates Fire, hence people suffer Great Heat. Guest overcomes Main, Spleen Earth is injured, hence shortness of Qi and muscle atrophy etc. 'Wei' is same as 'Fei').

**Fifth Phase:** Yang Qi restores transformation. Grasses grow, transform, and complete. People feel comfortable (Fifth Phase, Shaoyin Lord Fire functions. After mid-year, Earthly Qi governs. With Taiyin Ruling Earth receiving Lord Fire's transformation, all things can grow and complete, and people are comfortable without disease).

**Sixth Phase:** Earthly Qi is correct. Damp Command acts. Yin condenses in the great void. Dust dims the suburbs. People feel miserable; Cold Wind arrives. Those who oppose [the natural order] conceive but die (Taiyin Wet Earth rules Earth, Earthly Qi is correct, hence Damp Command acts, Yin condenses in the great void, dust dims the suburbs. People's feelings favor Yang and dislike Yin, hence miserable. With Damp Command, Cold Wind arrives. Wind can overcome Damp, hence called 'Opposite'. Opposite means conception but death. The reason is that humans are naked creatures, transforming from Earth. Wind Wood added out of season, hence Earth-transforming entities cannot survive).

Therefore, for this year, one should use Bitter flavor to dry and Warm to treat. One must restrain stagnant Qi and first nourish the source of transformation (Restraining stagnant Qi is draining excess. Nourishing the source of transformation is supplementing deficiency. As above, Cold Water mastering Heaven causes Fire stagnation, Wet Earth ruling Earth causes Water stagnation. Thus, one must remove the Qi causing stagnation, so the stagnant relax. Also, *Buyi Benbing Pian* says: In Chen/Xu years, Wood Qi rises, meeting Tianzhu, victory does not advance; Shaoyang descends to Earth, blocked by Dixuan, victory does not enter. So *Cifa Lun* says if Wood desires to rise but is blocked by Tianzhu, prick the Jing-Well of Foot Jueyin; if Fire desires to descend but is blocked by Dixuan, prick the Jing-River of Foot Shaoyin and the He-Sea of Foot Taiyang, etc. These are all restraining stagnant Qi. Source of transformation is the source of generation. If Fire loses nourishment, nourish Wood; if Metal loses nourishment, nourish Earth. Nourish from its Mother Qi, so the constrained is not harmed. This is also the source of transformation. Note: *Xin Zheng Xiao* says: Detailing Water about to win, first in September anticipate taking its source of transformation, first draining Kidney's source. Presumably because Water prospers in October, so in September anticipate and take it. Draining Water supplements Fire. This is another meaning. But regarding the distinction between 'nourish' and 'take', it seems for Excess Qi one should say 'take', and for Deficient Qi one should say 'nourish'. However, in this chapter's Six Qi Mastering Heaven, Taiyang, Yangming, Jueyin all say 'nourish source of transformation', Shaoyin, Taiyin, Shaoyang all say 'first take source of transformation'. Whether 'nourish' or 'take', nourish does not exclude take, and take does not exclude nourish. They are mutually textual. Ultimately, it does not exceed the meaning that seeking the source of transformation requires seeking the root. Benbing and Cifa theories on Six Qi ascent/descent etc., see Chapters 37 and 38 later). Suppress its Movement Qi, support its non-victorious Qi, do not let it become excessively violent and cause disease (Movement refers to Five Movements, Qi refers to Six Qi. For example, in Tai Jiao year, Spleen is non-victorious; in Tai Zheng year, Lung is non-victorious; in Tai Gong year, Kidney is non-victorious; in Tai Shang year, Liver is non-victorious; in Tai Yu year, Heart is non-victorious. These are Five Movements. Regarding Six Qi: as in the ten years above, Cold Water mastering Heaven means Heart Fire is non-victorious; Taiyin ruling Earth means Kidney Water is non-victorious. Suppress the excessive ones, support the non-victorious ones, so Qi will not become violently excessive and disease will not arise. Subsequent texts follow this example). Eat grain of the year to preserve True Qi. Avoid Empty Evil to stabilize Righteous Qi (Grain of the year refers to the Black and Millet grains mentioned above. It obtains the strongest Qi of the year, hence can preserve True Qi. Empty Evil refers to Empty Wind coming from the opposite direction, injuring people. Meaning detailed in Chapter 35 later). Adapt to the similarities and differences of Qi,