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The Five Movements (Wu Yun) refer to the Five Elements each governing a specific movement. "Movement" (Xing) means presiding over the seasons and executing their commands, which is called the operation of the Five Movements. The entire chapter can be roughly divided into nine sections, each containing profound meaning, generally discussing the combination of the Five Qi and the Six Qi.

The Yellow Emperor sat in the Ming Tang (a palace for administering government), began to rectify the heavenly principles, observed from the eight extreme directions, and examined and established the Five Constants (referring to the Five Qi: Wood, Fire, Earth, Metal, Water). He invited the Heavenly Master (Qibo) and asked him: The treatises state that the movement and stillness of Heaven and Earth are governed by the Divine; the ascending and descending of Yin and Yang reveal their signs through Cold and Heat. I have heard from the Master about the numbers of the Five Movements; what the Master said was precisely that the Five Qi each govern a year, starting with Jia-Zi to determine the movements. (Zhang Jingyue stated: "Starting with Jia to determine the movement means determining the movement based on the sixty-year Jia-Zi cycle.") Gui Yūqu said: Earth Movement governs Jia and Ji years; Metal Movement governs Yi and Geng years; Water Movement governs Bing and Xin years; Wood Movement governs Ding and Ren years; Fire Movement governs Wu and Gui years. Above Zi and Wu years, Shaoyin (Lesser Yin) governs; above Chou and Wei years, Taiyin (Greater Yin) governs; above Yin and Shen years, Shaoyang (Lesser Yang) governs; above Mao and You years, Yangming (Bright Yang) governs; above Chen and Xu years, Taiyang (Greater Yang) governs; above Si and Hai years, Jueyin (Terminal Yin) governs. These seem inconsistent with Yin and Yang; what is the reason? (The term "governs" refers to the Si Tian (Presiding Heaven) Qi. "Inconsistent with Yin and Yang" refers to cases such as: In the Five Elements, Jia and Yi belong to East Wood, yet Jia transforms into Earth Movement and Yi into Metal Movement; in the Six Qi, Hai and Zi belong to North Water, yet above Hai years, Wind-Wood governs, and above Zi years, Ministerial Fire governs; also, Ministerial Fire governs Qi, although Fire is inherently Yang, it is attributed to Shaoyin; Cold-Water governs Qi, although Water is inherently Yin, it is attributed to Taiyang. Such cases appear inconsistent with general Yin-Yang principles.)

Qibo replied: This elucidates the Great Dao; this is the Yin and Yang of Heaven and Earth. (Commentary: The words of Gui Yūqu regarding the Five Movements and Six Qi aim to reveal the Way of Heaven and Earth. However, the reason their Yin and Yang seems inconsistent is precisely why Heaven and Earth constitute Yin and Yang and the source of their changes.) Whatever can be counted pertains to the Yin and Yang within humans, which can be calculated through numbers. As for the Yin and Yang of Heaven and Earth: counting can reach ten, extending to a hundred, a thousand, or ten thousand. The Yin and Yang of Heaven and Earth cannot be deduced merely by numbers but must be understood through their images (Xiang). (The Yin and Yang within humans refers to those that are shallow, countable, and easily known by people. However, the Way of Yin and Yang: some are Yang in root but Yin in manifestation, some are Yang inside and Yin outside, some are Yang here and Yin there, some are Yang first and Yin later. Thus, whether small like ten or hundred, or large like thousands or millions, they are all changes of Yin and Yang. The Yin and Yang of Heaven and Earth are infinite and indeed cannot be limited or explained by numbers alone; therefore, one should seek them through images, wherein all principles reside.)

The Yellow Emperor said: I wish to hear about its origin. Qibo said: Your question is truly insightful! I have consulted the text of the *Taishi Tianyuan Ce* (Record of the Supreme Beginning Heavenly Origin). The Dan Tian Qi (Red Qi, representing Fire) passes through the Ox (Niu) and Girl (Nv) mansions and the Wu sector; the Jin Tian Qi (Yellow Qi, representing Earth) passes through the Heart (Xin) and Tail (Wei) mansions and the Ji sector; the Cang Tian Qi (Green/Cyan Qi, representing Wood) passes through the Danger (Wei), Room (Shi), Willow (Liu), and Ghost (Gui) mansions; the Su Tian Qi (White Qi, representing Metal) passes through the Neck (Kang), Dipper (Di), Mast (Mao), and Net (Bi) mansions; the Xuan Tian Qi (Black Qi, representing Water) passes through the Net (Zhang), Wing (Yi), Stomach (Lou), and Stomach (Wei) mansions. (This is used to distinguish the Five Movements. "Origin" refers to the beginning of the initial division of Heavenly Movement. *Taishi Tianyuan Ce* records ancient astronomical observations. Dan is red, representing Fire Qi; Jin is yellow, representing Earth Qi; Cang is green/cyan, representing Wood Qi; Su is white, representing Metal Qi; Xuan is black, representing Water Qi. At the time of the initial separation of Heaven and Earth, the Red Qi passed through Niu, Nv, and Wu sectors. Niu and Nv are the stations of Gui, and Wu is the station of the Heavenly Stems, so Fire governs Wu and Gui. The Yellow Qi passed through Xin, Wei, and Ji sectors. Xin and Wei are the stations of Jia, and Ji is the station of Xun, so Earth governs Jia and Ji. The Green Qi passed through Wei, Shi, Liu, and Gui. Wei and Shi are the stations of Ren, and Liu and Gui are the stations of Ding, so Wood governs Ding and Ren. The White Qi passed through Kang, Di, Mao, and Bi. Kang and Di are the stations of Yi, and Mao and Bi are the stations of Geng, so Metal governs Yi and Geng. The Black Qi passed through Zhang, Yi, Lou, and Wei. Zhang and Yi are the stations of Bing, and Lou and Wei are the stations of Xin, so Water governs Bing and Xin. This is how the Five Movements transform. Jin sounds like 'jin' [now].) The so-called Wu and Ji sectors refer to the Kui, Bi, Jiao, and Zhen mansions, which are the gates of Heaven and Earth. The beginning of observing Qi is where the Dao arises; this must be thoroughly understood. (Zhang Jingyue stated: "Kui and Bi correspond to the Qian position, which is the Wu sector. Jiao and Zhen correspond to the Xun position, which is the Ji sector. Wu is in the northwest, Ji is in the southeast. The *Dunjia Jing* says: 'Six Xu are the Gate of Heaven, Six Ji are the Door of Earth.' Hence, they are called the gates of Heaven and Earth. However, calling them gate and door implies a specific reference, which previous sages did not detail. I examined the degrees of the Seven Luminaries (Sun, Moon, and five planets) in the celestial sphere. At the Spring Equinox in mid-February, the Sun enters the first degree of the Bi mansion and moves southward; in March, it enters Kui and Lou; in April, Wei, Mao, and Bi; in May, Zi and Shen; in June, Jing and Gui; in July, Liu, Xing, and Zhang. At the Autumn Equinox in mid-August, the Sun reaches the end of the Yi mansion and connects with Zhen, moving northward; in September, it enters Jiao and Kang; in October, Di, Fang, and Xin; in November, Wei and Ji; in December, Dou and Niu; in January, Nü, Xu, and Wei; by February, it reconnects with the Spring Equinox entering Kui and Bi. The lengthening of days, the warming of seasons, and the generation of all things all begin from Kui and Bi; the shortening of days, the cooling of seasons, and the storage of all things all begin from Jiao and Zhen. Therefore, it is said that the Spring Equinox governs opening, and the Autumn Equinox governs closing. Since they govern opening and closing, are they not gates? From Kui and Bi southward, the Sun approaches the Yang path, hence called the Gate of Heaven; from Jiao and Zhen northward, the Sun approaches the Yin path, hence called the Door of Earth. Also, at the Spring Equinox, the Sun is at the first degree of Bi, hence Kui and Bi are mentioned. At the Autumn Equinox, the Sun is at the end of Yi, why mention Jiao and Zhen instead of Yi and Zhen? Because from Jiao onwards, fourteen mansions cover 173.25 degrees; from Kui onwards, fourteen mansions cover 192 degrees. The degrees are unequal. This is why the Autumn Equinox is at the end of Yi, but the text mentions Jiao and Zhen: because the degrees of Yi are nearly exhausted, and Jiao and Zhen are currently in command. Moreover, Kui/Bi and Jiao/Zhen are opposing mansions; Kui/Bi are at the northwest junction, and Jiao/Zhen are at the southeast junction. Hence the text says Kui, Bi, Jiao, and Zhen are the gates of Heaven and Earth. This aligns with Fuxi's Square Diagram of the Sixty-Four Hexagrams, where Qian is in the northwest and Kun is in the southeast, fitting the meaning of the Gate of Heaven and Door of Earth. Wherever observation begins, the Dao is generated; this must be understood.")

The Yellow Emperor said: Excellent! The treatises state that Heaven and Earth are the upper and lower of all things, and left and right are the paths of Yin and Yang. I do not understand what this means. (The treatises refer to *Tianyuanji Dalun* and *Yinyingxiang Dalun*.)

Qibo said: The so-called upper and lower refer to the location of Yin and Yang in the annual Si Tian (Presiding Heaven) and Zai Quan (Presiding Earth). The so-called left and right refer to: whenever Jueyin is seen (as Si Tian), Left is Shaoyin, Right is Taiyang; whenever Shaoyin is seen, Left is Taiyin, Right is Jueyin; whenever Taiyin is seen, Left is Shaoyang, Right is Shaoyin; whenever Shaoyang is seen, Left is Yangming, Right is Taiyin; whenever Yangming is seen, Left is Taiyang, Right is Shaoyang; whenever Taiyang is seen, Left is Jueyin, Right is Yangming. This is determined by facing North to assign positions, describing what is seen. (Commentary: Upper refers to Si Tian Qi.)

The Yellow Emperor said: What is Lower? Qibo said: When Jueyin is Upper (Si Tian), then Shaoyang is Lower (Zai Quan), with Left being Yangming and Right being Taiyin; when Shaoyin is Upper, then Yangming is Lower, with Left being Taiyang and Right being Shaoyang; when Taiyin is Upper, then Taiyang is Lower, with Left being Jueyin and Right being Yangming; when Shaoyang is Upper, then Jueyin is Lower, with Left being Shaoyin and Right being Taiyang; when Yangming is Upper, then Shaoyin is Lower, with Left being Taiyin and Right being Jueyin; when Taiyang is Upper, then Taiyin is Lower, with Left being Shaoyang and Right being Shaoyin. This is determined by facing South to assign positions, describing what is seen. (The Qi governing the year is positioned in the South, so one faces North to describe left and right; the Lower Qi is positioned in the North, so one faces South to describe left and right. Upper is the position of Heaven; Lower is the position of Earth. Facing South, Left is East, Right is West. Upper and Lower differ, so Left and Right are distinct. Commentary: Both Si Tian and Zai Quan have Left and Right Intermittent Qi. Zhang Jingyue stated: "These two sections discuss the alternating transition of Yin-Yang and the Six Qi. For example, in Si-Hai years, Jueyin governs Si Tian; in the following Zi-Wu years, the Left Intermittent Qi Shaoyin comes to govern Si Tian. Similarly, if Jueyin operates in the First Qi, then Shaoyin replaces it in the Second Qi. The Six Qi circulate endlessly. This is why the reversals and順逆 (smoothness/adversity) of Yin and Yang in the upper and lower left and right vary, resulting in climatic changes.")

When Upper and Lower meet, and Cold and Heat intersect, if the Qi are compatible (Xiang De), there is harmony; if incompatible, disease occurs. (Commentary: Si Tian is Upper, Zai Quan is Lower. Humans reside in the Qi intersection along with the Five Movements. The Six Qi interact, and smoothness or adversity lies within. Qi conforming to the season generates each other, termed compatible (Xiang De), causing no disease; Qi opposing the season overcomes each other, termed incompatible, causing disease. Cold and Heat are two of the Six Qi. Not mentioning all Six Qi but only Cold and Heat is to highlight the most obvious examples.)

The Yellow Emperor said: Why does disease occur when the Qi are compatible? Qibo said: This is because the Lower governs the Upper, which is an improper position. (Commentary: Zhang Jingyue stated: "Qi of the same category are naturally compatible, yet disease may still arise due to Lower governing Upper. As stated in *Liweizhi Dalun*: 'If the Ruler occupies the subject's position, it is smooth; if the subject occupies the ruler's position, it is adverse.' This refers to Ministerial Fire and Sovereign Fire.")

The Yellow Emperor said: How are movement and stillness manifested? (Commentary: Refers to the operation of Heaven and Earth.) Qibo said: The Upper (Heavenly Qi) moves to the Right, and the Lower (Earthly Qi) moves to the Left. They circle the celestial sphere, and after completing the cycle, they reunite. ("Upper moves Right" means Heavenly Qi rotates clockwise from East to West, descending to Earth; "Lower moves Left" means Earthly Qi rotates counter-clockwise from West to East, ascending to Heaven. Thus, Si Tian, being Upper, must pass through Si, Wu, Wei, Shen and descend Westward; Zai Quan, being Lower, must pass through Hai, Zi, Chou, Yin and ascend Eastward. "Reuniting after remainder" refers to the previous chapter's concept of Five and Six combining, where accumulated Qi returns to the starting point after the remainder.")

The Yellow Emperor said: I heard Gui Yūqu say that what corresponds to Earth is still. Now you say the Lower moves to the Left. I do not understand this. I wish to know how this arises. (Commentary: Saying Earth corresponds to stillness yet also moves Left implies Earth is not solely still but also active. "What corresponds to Earth is still" is found in the *Tianyuanji* chapter.)

Qibo said: The movement and stillness of Heaven and Earth, and the migration and return of the Five Elements, although Gui Yūqu could observe the upper phenomena, he could not fully elucidate them. (Commentary: Gui Yūqu only roughly described the phenomena of Heavenly Movement and did not fully detail the left and right aspects. The function of change: Heaven displays images, Earth forms shapes. The Seven Luminaries (Sun, Moon, and five planets) weave through the void, and the Five Elements attach to the Earth. Earth carries the forms of generated things; the Void displays the refined Qi responding to Heaven. The movement of form and essence is like the relationship between roots and branches. By observing the images above, even distant matters can be known. (Observing the eastward rotation of the five planets reveals the principle of Earth's leftward rotation clearly. Li means attaching. All有形 (form-having) things rely on other entities to be complete. Commentary: Seven Luminaries refer to the Sun, Moon, and five planets. Weaving the void means suspending images in the sky, as the Heavenly body is void. Li means adhering; the Five Elements have form and are born from Earth. Although form-having things adhere to Earth, their Qi originates from Heaven. Thus, the root of form often stems from the void. The void contains refined Qi; with refined Qi, form-class arises, just as with roots, branches arise. Therefore, by observing images in Heaven, the operations of upper and lower can all be known.)

The Yellow Emperor said: Is Earth truly below? (Commentary: Relative to Heaven, Earth is naturally below, but if it rotates left and ascends, it seems not to be below.) Qibo said: Earth is below humans, but within the Great Void. (Commentary: Zhang Jingyue stated: "Humans are above Earth, and Heaven is above humans. From human perspective, Up is Heaven, Down is Earth. From the perspective of the whole of Heaven and Earth, Heaven envelops Earth externally, and Earth resides within Heaven; thus, it is said to be within the Great Void. From this, Earth is not below Heaven. Then, Si Tian governs above Earth; Zai Quan governs below Earth; the Five Elements attaching to Earth constitute the Five Movements, operating within the upper and lower. This specifically uses Earth to differentiate, aiming to clarify the great images of Upper, Middle, and Lower." Separately, there are distinctions among Upper, Middle, and Lower. Collectively, Heavenly Qi rotates right and descends, Earthly Qi rotates left and ascends, mixing continuously, operating daily without cease, almost beyond naming as Up or Down; thus, it is said to be within the Great Void.)

The Yellow Emperor said: Upon what does it rely? (Commentary: Feng means rely. If Earth is indeed in the Great Void, how does it avoid collapsing? Perhaps it relies on something?) Qibo said: The Great Qi supports it. (Commentary: Great Qi is the Primordial Qi of the Great Void. Nothing is higher than Heaven, nothing denser than Earth. Only the Primordial Qi, spreading and protecting, can bear the burden and support them through day and night. Not only do humans rely on Primordial Qi for nourishment, but Heaven and Earth also swim within it. Dryness dries, Summer Heat steams, Wind moves, Moisture moistens, Cold hardens, Fire warms. Commentary: Zhang Jingyue stated: "This is what the Great Qi transforms into, called the Six Qi, operating between Heaven and Earth. Dryness, Summer Heat, Wind, Moisture, Cold, Fire—each has its own nature and distinct functions.") Thus, Wind and Cold are below, Dryness and Heat are above, Moisture is in the middle, and Fire travels between them. Cold and Heat enter through the six phases, thereby making the void generate transformations. (Commentary: Wind belongs to Wood and corresponds to Liver; Cold belongs to Water and corresponds to Kidney. Liver and Kidney are low in position, so their correspondences are below. Dryness transforms to Metal and corresponds to Lung; Heat transforms to Fire and corresponds to Heart. Lung and Heart are high in position, so their correspondences are above. Moist Earth belongs to Spleen; Spleen Earth is the Central State, so its position is in the middle. These five of the Six Qi correspond to the Five Elements below and the Five Zang Organs internally, fixed and unchanging. However, Ministerial Fire is different. Ministerial Fire is Dragon-Thunder Fire, its ascent and descent are irregular, sudden and changeable. In stillness, it takes root in the Dantian; in motion, it reaches everywhere in the Five Zang and Six Fu organs, having traveled between them. These six functions are the correct Qi of Heaven and Earth. However, when humans perceive them as pathogens, it is caused by Cold and Heat. For instance, when it is cold, people prefer warmth, staying in sealed rooms, wearing thick furs, or eating pungent and hot foods, allowing Dryness, Heat, and Fire Qi to enter. When it is hot, people prefer coolness, sleeping outdoors, going naked, or eating cold foods, allowing Wind, Cold, and Moisture Qi to enter. Once entered, pathogenic Qi harms healthy Qi, causing weakness, myriad changes, and the birth of hundreds of diseases. The same six Qi: Dryness dries, Heat steams, Wind moves, Moisture moistens, Cold hardens, Fire warms—this is correct Qi. But due to Cold causing Heat, or Heat causing Cold, the Six Qi reverse and enter as pathogens. This is not the Six Qi causing disease, but humans causing disease themselves. Understanding this and guarding carefully, the Six Qi remain correct and not pathogenic. Wang Bing's commentary states that within the Earth's body there are six entries, and receiving Dryness causes dry nature to arise, etc., interpreting this as Heaven and Earth generating life, missing the subtle point of the traveling six entries. Zhang Jingyue further claimed: "From North to East, hence Wind and Cold are below, Lower moves Left; from South to West, hence Dryness and Heat are above, Upper moves Right." Can North-to-East be called Below, and South-to-West be called Above? Interpreting Upper/Lower via Left/Right movement is very forced. Placing the two Fires above and below Moisture as traveling—if Sovereign Fire were fixed above and Ministerial Fire limited below, without ascent/descent, how could it be called traveling? Mixing Sovereign and Ministerial Fire fails to grasp the classic's intent.)

Therefore, if Dryness prevails, the Earth becomes dry; if Summer Heat prevails, the Earth becomes hot; if Wind prevails, the Earth shakes; if Moisture prevails, the Earth becomes muddy; if Cold prevails, the Earth cracks; if Fire prevails, the Earth becomes solid. (Commentary: Diseases from the Six Qi are indeed self-inflicted. However, Heavenly Dao is not constant; sometimes changes occur. Changes leading to excessive dominance bring disaster to Earth. Dry, Hot, Shaking, Muddy, Cracked, Solid—these six are diseases of Earth. Speaking of Earth includes Humans. Jingyue's claim that Earth Qi originates from Heaven is erroneous.)

The Yellow Emperor said: How can we predict the Qi of Heaven and Earth? Qibo said: The victory and revenge (Sheng Fu) of Heaven and Earth Qi do not manifest in pulse diagnosis. The Pulse Method states: "Changes of Heaven and Earth cannot be diagnosed by pulse." This is what it means. (Commentary: Having Victory inevitably leads to Revenge; this is the norm of Qi change. Just as extreme drought leads to floods, and extreme cold leads to heat, this can be deduced by reason but not observed by pulse.)

The Yellow Emperor said: How are the Intermittent Qi (Jian Qi)? (Commentary: Refers to the Intermittent Qi of Si Tian and Zai Quan; how should their pulses be smooth or adverse? Jingyue wrongly considered this a variation within the constant.) Qibo said: Depending on where the Qi is located, expect it in the Left or Right. (Commentary: Left and Right refer to the Cun and Chi positions of both hands. If Qi is on the Left, the Left pulse should respond; if Qi is on the Right, the Right pulse should respond. Qi means expectation/necessity, as explained below.)

The Yellow Emperor said: How to expect? Qibo said: Following the Qi brings harmony; opposing the Qi brings disease. (Commentary: Zhang Jingyue stated: "When Qi arrives, the pulse arrives, following the Qi, hence Harmony; when Qi arrives but pulse does not, or pulse arrives before Qi, opposing the Qi, hence Disease. *Zhizhen Yao Da Lun* states: Arriving and harmonious is peace; arriving and excessive is disease; arriving and contrary is disease; arriving and absent is disease; not arrived but arrived is disease; exchanging Yin and Yang is critical.")

Improper position causes disease; (Commentary: Jingyue: "Responding Left but appearing Right, Responding Right but appearing Left, Responding Upper but appearing Lower, Responding Lower but appearing Upper.")

Alternating position shifts cause disease; (Commentary: Jingyue: "Die means changing. Should appear but does not, shifting to another position.")

Losing its position is dangerous; (Commentary: Jingyue: "Overcoming/attacking pulses appear, and the original position is lost.")

Reversed Cun-Chi results in death; Exchanged Yin-Yang results in death. (Commentary: Jingyue: "The meaning of these two sentences applies to Cun-Chi and Left-Right respectively, both dominated by Shaoyin. If Yin should be at Chi, Yang should be at Cun; if Yin should be at Cun, Yang should be at Chi; the same applies to Left and Right. Where Yin is, the pulse should not respond but does; where Yang is, the pulse should respond but does not. In Cun-Chi, this is called Reversal; in Left-Right, this is called Exchange. Both result in death. Reversed Cun-Chi occurs only in Zi, Wu, Mao, You years; Exchanged Yin-Yang occurs only in Yin, Shen, Si, Hai, Chen, Xu, Chou, Wei years. If only Cun-Chi or only Left-Right behaves this way, it is Qi non-response, not Reversal or Exchange.")

First establish the year to know its Qi; Left and Right responses become visible, then one can speak of the smoothness or adversity of life and death. (Commentary: Jingyue: "First establish the Northern/Southern Governance of the year and the expected Qi of Si Tian, Zai Quan, and their Left/Right Intermittent Qi, then know where the Sovereign Shaoyin is located, the pulse should not respond, and the smoothness/adversity can be seen.")