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Upper Jueyin Wind-Wood governs the Heaven (Si Tian), Middle Shaogong Earth Movement is deficient, Lower Shaoyang Ministerial Fire governs the Earth (Zai Quan). The qi transformation manifests as equivalent to Zhengjiao (a year of pure Wood qi). (In this year, Earth Movement is deficient; Wind-Wood, governing the Heaven, prevails, so Wood qi assumes the transformation of Earth. This is referred to as the "Jianjian" (Lowly Monitor) phase, where Shangjiao is equivalent to Zhengjiao.) Its climate presents as Rain, Wind, and Clearness (Cool). Rain represents the normal movement qi, Wind represents the prevailing qi, and Clearness (Cool) represents the retaliatory qi. (When Wind transformation and Clearness transformation occur as prevailing and retaliatory forces simultaneously, it is called Xiehua Ri, days of pathogenic climate transformation.) Disaster strikes the Wu Palace (Wu refers to the Central Palace, associated with Earth. Since Earth Movement is deficient, disaster affects it). Wind transformation number is three (governing the Heaven), Dampness transformation number is five (central movement), Fire transformation number is seven (governing the Earth). These are the numbers of Zhenghua Ri (days of normal climate transformation). Medicinal and dietary suitability: Upper part uses Pungent-Cool, Middle part uses Sweet-Mild, Lower part uses Salty-Cold. This is the principle of medicinal and dietary suitability. (Since the central movement Shaogong Earth qi is deficient, Sweet-Mild is suitable. The principles for upper and lower parts are the same as before.)

Shaoshang (Deficient Metal) Tais Shang (Excessive Metal) Shaoyu (Deficient Water, End Qi) Shao Jiao (Deficient Wood, Initial Qi) Tai Zheng (Excessive Fire)
Yi Si Year, Yi Hai Year

Upper Jueyin Wind-Wood governs the Heaven, Middle Shaoshang Metal Movement is deficient, Lower Shaoyang Ministerial Fire governs the Earth. The qi transformation manifests as equivalent to Zhengjiao. (In this year, Metal Movement is deficient, and Jueyin Wind-Wood governs the Heaven. Wood controls Metal, so Metal cannot restrain Wood. Thus, Wood obtains its governance, referred to as the "Congge" (Following Reform) phase, where Shangjiao is equivalent to Zhengjiao.) Its climate presents as Cool, Heat, and Cold. Cool represents the normal movement qi, Heat represents the prevailing qi, and Cold represents the retaliatory qi. (Heat transformation and Cold transformation occurring as prevailing and retaliatory forces simultaneously constitute Xiehua Ri.) Disaster strikes the Qi Palace (Qi refers to the Dui Palace, associated with Metal. Since Metal Movement is deficient, disaster affects it). Wind transformation number is eight (governing the Heaven), Clearness transformation number is four (central movement), Fire transformation number is two (governing the Earth). These are the degrees of Zhenghua. Medicinal and dietary suitability: Upper part uses Pungent-Cool, Middle part uses Sour-Mild, Lower part uses Salty-Cold. Medicinal and dietary suitability applies. (Since the central movement Shaoshang Metal qi is deficient, Sour-Mild is suitable to treat Metal. The principles for upper and lower parts are the same as before. The rationale for using Sour to treat Metal is seen in the discussion of Shaoyin governance in Ren Zi and Ren Wu years.)

Shaoshang (Deficient Metal) Tai Yu (Excessive Water, End Qi) Tai Jiao (Excessive Wood, Initial Qi) Shao Zheng (Deficient Fire) Tai Gong (Excessive Earth)
Xin Si Year, Xin Hai Year

Upper Jueyin Wind-Wood governs the Heaven, Middle Shaoyu Water Movement is deficient, Lower Shaoyang Ministerial Fire governs the Earth. Its climate presents as Cold, Rain, and Wind. Cold represents the normal movement qi, Rain represents the prevailing qi, and Wind represents the retaliatory qi. (Rain transformation and Wind transformation occurring as prevailing and retaliatory forces simultaneously constitute Xiehua Du.) Disaster strikes the Yi Palace (Yi refers to the Kan Palace, associated with Water. Since Water Movement is deficient, disaster affects it). Wind transformation number is three (governing the Heaven), Cold transformation number is one (central movement), Fire transformation number is seven (governing the Earth). These are the degrees of Zhenghua. Medicinal and dietary suitability: Upper part uses Pungent-Cool, Middle part uses Bitter-Mild, Lower part uses Salty-Cold. Medicinal and dietary suitability applies. (Middle part uses Bitter-Mild because Bitter transforms from Fire, used to warm the deficiency of Shaoyu Water. The principles for upper and lower parts are the same as before.)

Shaoyu (Deficient Water, End Qi) Shao Jiao (Deficient Wood, Initial Qi) Tai Zheng (Excessive Fire) Shao Gong (Deficient Earth) Tai Shang (Excessive Metal)

(Note by the author: In the aforementioned sixty-year cycle of qi transformation numbers, some refer to Sheng numbers (generating numbers), and others to Cheng numbers (completing numbers). The *Xin Zheng Xiao* commentary states: Upon detailed examination, Duihua (Opposite Transformation) takes the Cheng number from the mark, while Zhenghua (Direct Transformation) takes the Sheng number from the root. For example, in Jia Zi year, the Heaven-governing Heat transformation is seven, and the Earth-governing Dryness transformation is nine, both derived from Duihua. In Jia Wu year, the Heaven-governing Heat transformation is two, and the Earth-governing Dryness transformation is four, both derived from Zhenghua. The direct opposition between Heaven-governing and Earth-governing over sixty years follows this logic. This seems reasonable, and many later schools follow it, but it is not necessarily correct. Why? For instance, when Shaoyin governs the Heaven, it corresponds to Zi and Wu years, which can indeed be divided into direct oppositions based on Zi and Wu. However, when Shaoyin governs the Heaven, Yangming governs the Earth. When Yangming is in charge, the qi belongs to Mao and You. How can one use Zi and Wu qi to describe the direct opposition of the Earth-governing qi? Furthermore, whenever the Heaven-governing qi is excessive, the Earth-governing qi must be deficient; when the Heaven-governing qi is deficient, the Earth-governing qi must be excessive. The qi nature is inherently different. If one assumes that because Heaven-governing uses Cheng numbers from Duihua, Earth-governing also uses Cheng numbers, and because Heaven-governing uses Sheng numbers from Zhenghua, Earth-governing also uses Sheng numbers, then both upper and lower would be excessive or both deficient. This fails to grasp the meaning of the difference between upper and lower. Therefore, speaking of direct opposition regarding Heaven-governing is acceptable, but doing so for Earth-governing is inconsistent. Moreover, no chapter in the *Neijing* mentions "direct opposition." Only the latter part of this chapter states: "Excessive years use Cheng numbers, deficient years use Sheng numbers." This merely intends to use generating and completing numbers to clarify the subtleties of qi transformation. Thus, when mentioning Sheng, Cheng is not mentioned, and vice versa, each having profound meaning. It should not be forcibly distinguished. However, to understand the meaning of Sheng and Cheng for each year, one should observe the Upper, Middle, and Lower Qi together to examine their prosperity and decline, thereby grasping the original intent of the classic. Nevertheless, the meaning of Zhenghua and Duihua should not be ignored. I have included diagrams and explanations in Volume 2 of *Tu Yi* for scholars to reference and correct.)

For all these periods where Jueyin Wind-Wood governs the Heaven, the qi operation lags behind the heavenly timing (Hou Tian). (This summarizes the six-stage qi transformation of Jueyin governing the Heaven in Si and Hai years. The meaning of Hou Tian is seen earlier.) For all years equivalent to Zheng Sui (Correct Years), the qi operation aligns with the heavenly timing (Tong Tian). (Years equivalent to Zheng Sui have correct qi, and their growth, development, transformation, and storage harmonize with heavenly qi, hence "operation aligns with Heaven." Although this discusses the six qi of Ding Si, Ding Hai, Ji Si, Ji Hai, Yi Si, and Yi Hai years previously, the qi of the sixty-year cycle is invariably like this.) Heavenly qi disturbs, Earthly qi stabilizes. (Wind-Wood governs the Heaven, so Heavenly qi is disturbed. Ministerial Fire governs the Earth, warming and nourishing the Earth, so Earthly qi is stable). Wind generates at high distances, Heat follows it. Clouds tend toward the Rain Treasury, and Dampness transformation proceeds. (Wood is above, so Wind generates at high distances. Fire is below, so Heat follows. The upper qi becomes warm, causing clouds and rain, allowing Dampness to function). Wind and Fire share the same virtue, corresponding to Suixing (Jupiter) and Huingshuo (Mars) in the heavens. (Wood and Fire share the same qi, so these two stars shine brightly). Their governance is turbulent, their commands are swift. (Wind governance is turbulent, Fire commands are swift). The corresponding grains are Cang (Green/Blue, corresponding to Heaven-governing) and Dan (Red, corresponding to Earth-governing). Intermittent grains mention "Tai" (see details in previous Yangming governance). The损耗 (loss/damage) affects Wen Jiao and Pin Yu. (Previous Yangming governance stated: "Its loss is Bai Jia and Pin Yu." The rationale is unclear). Wind, Dryness, and Fire-Heat alternate in prevailing and retaliatory phases. Hibernating insects appear, and flowing water does not freeze. (Strong Wind leads to Dryness prevailing; Dryness prevailing leads to Heat retaliating, thus alternating as described). Heat diseases prevail in the lower part, Wind diseases prevail in the upper part, and the manifestations of Wind-Dryness prevailing and retaliating appear in the middle. (The upper and lower qi maintain balance at the Qi intersection).

First Qi: Cold begins to肃杀 (purge and kill), and Killing Qi arrives. (Dryness Metal is in charge). People suffer from cold in the lower right. (Metal position is West; when Metal is prosperous, it injures Liver, hence cold in the lower right).

Second Qi: Cold does not depart; flowers, snow, and ice form. Killing Qi exerts its transformation; frost descends; name grasses scorch at the top. Cold rains arrive frequently. Yang Qi resumes transformation. (Taiyang Cold Water is in charge, hence such climate. However, with Cold Water as a guest superimposed on Junfire as the host, the qi must respond, so Yang Qi resumes transformation). People suffer from heat in the middle. (External cold from the guest, Fire responds with heat in the middle).

Third Qi: Heavenly governance is distributed; Wind rises on time. (Jueyin Wind-Wood governs the Heaven). People suffer from tearing, tinnitus, tremors, and dizziness. (Manifestations of Wind-Wood qi).

Fourth Qi: Muggy summer heat and dampness contend with each other, fighting in the upper left. (With Junfire as a guest superimposed on Taiyin as the host, the fourth Qi is the Left Interstice of Heaven, hence dampness and heat contend in the upper left). People suffer from jaundice and edema. (This is disease caused by dampness and heat. Edema here refers to flesh swelling, different from the dorsum of the foot. Dan sounds like 'dan', also read as rising tone).

Fifth Qi: Dryness and Dampness alternate in dominance; deep Yin qi spreads; Cold air reaches the body; wind and rain occur. (Guest is Wet Earth, Host is Dry Metal; Dryness and Dampness alternate in dominance, resulting in such weather).

Sixth Qi (Final Qi): Wei Huo (Feared Fire/Ministerial Fire) issues commands; Yang Qi greatly transforms. Hibernating insects appear, flowing water does not freeze, Earthly Qi erupts, grasses grow, people feel comfortable. (Shaoyang Ministerial Fire governs the Earth, hence such weather). Diseases are Warm Epidemics. (Alternating cold and hot qi leads to warm epidemics).

One must break the stagnant Qi and nourish the Source of Transformation. (In this year, Jueyin governs the Heaven, causing Earth stagnation; Shaoyang governs the Earth, causing Metal stagnation. Meanings of Stagnant Qi and Source of Transformation are seen earlier. Also, *Ben Bing Pian* states: In Si-Hai years, Junfire ascends to Heaven but is blocked by Tianpeng, preventing advance. Yangming descends to Earth but is blocked by Ditong, preventing entry. Thus, *Cifa Lun* says if Fire desires to ascend but is blocked by Tianpeng, prick the Ying-Spring point of the Pericardium. If Metal desires to descend but is blocked by Ditong, prick the exit of the Pericardium and the entry of Hand Shaoyang. Wang Bing said: Source of Transformation refers to the fourth month; intercept and take it. These are all meanings of breaking stagnant Qi and taking the Source of Transformation). Assist the Luck Qi, do not allow Pathogenic Qi to prevail. (Supplement deficiency to suppress excess). The year's treatment should adjust the Upper with Pungent, and the Lower with Salty. Fear the Qi of Fire; do not rashly invade it. (Pungent transforms from Metal to adjust Upper Wind-Wood. Salty transforms from Water to adjust Lower Ministerial Fire. However, the deficiency and excess of Ministerial Fire are particularly difficult to distinguish, hence "Fear the Qi of Fire; do not rashly invade it," emphasizing caution). When using Warm remedies, avoid Warm times; when using Hot remedies, avoid Hot times; when using Cool remedies, avoid Cool times; when using Cold remedies, avoid Cold times. Dietary suitability follows the same method. If there is a false appearance, act contrary to the norm. This is the Dao. Acting contrary to this causes disease. (Detailed meaning seen in previous Yangming/Sun governance). For all these regular cycles, prevailing, retaliatory, direct, and opposite transformations have constant numbers and must not be overlooked. Therefore, those who know the essence conclude with one word; those who do not know the essence scatter infinitely. This is what is meant. The Emperor said: Excellent. (The phrase "Those who know the essence..." appears three times in this classic: in *Zhizhen Yao Da Lun*, discussing Yin-Yang North-South Politics, see Class 5; in *Jiu Zhen Shi Er Yuan Pian*, discussing Jing-Rong Five Shu points, see Meridian Class 14; here it discusses the sixty-year cycle. This section was originally listed separately at the end, but now follows the previous five luck cycles governing the year, so it is classified here together.)