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Heaven is the Dao (Way). Yuan (Origin/Great) is Great. Tianyuan Ji (Record of Heaven's Origin) records the great principles of Heaven. Heaven has Six Qi (Wind, Heat, Summer Heat, Dampness, Dryness, Cold), Earth has Five Phases (Wood, Fire, Earth, Metal, Water). Tianfu (Heavenly符/Alignment, years where the Central Movement matches the ruling Qi of the year) corresponds to Heaven, Suizhi (Yearly Alignment/Suìhuì, years where the Central Movement matches the Earthly Branch) inherits from the Year. Whether they correspond or not leads to thousands of changes and transformations; prosperity and decline are distinguished here, gain and loss are seen here. Living beings arise from this and also fall ill from this. How great is this discourse!

The Yellow Emperor asked: "Heaven has the Five Phases, which govern the five directions to generate Cold, Heat, Dryness, Dampness, and Wind. Humans have the Zang Organs (Five Viscera), which transform into Five Qi to generate Joy, Anger, Thought, Worry, and Fear. Theories state that the Five Movements (Wuyun) succeed each other and govern their respective periods. At the end of the cycle, it repeats itself. I already know this. I wish to hear how it combines with the patterns of the Three Yin and Three Yang (Jueyin, Shaoyin, Taiyin, Shaoyang, Yangming, Taiyang)."

Gui Yuzhou bowed deeply and replied twice: "How profound your question is! The Five Movements and Yin-Yang are the Dao of Heaven and Earth, the net and discipline of all things, the parents of change, the root and beginning of life and death, and the repository of spiritual brilliance. How could one not understand them?!" [Note: The question of the Emperor and the answer of Gui Yuzhou have meanings identical to those in the 'Six Jie Zang Xiang' and 'Yin Yang Ying Xiang' discourses. Generally, they all discuss the Dao of Heaven, Earth, and all things, none of which is not based on Yin-Yang. Why are the annotations different?] Thus, the generation of things is called Hua (Transformation); the extreme of things is called Bian (Change); the unpredictability of Yin-Yang is called Shen (Spirit/Mystery); the formless application of Shen is called Sheng (Sage). [Note: Hua is the beginning of things, from non-being to being; Bian is the extremity of things, from being to non-being, covering the beginning and end of all things. Shen has no traces of operation; Sheng transcends conceptualization. Because change is formless, few can measure it. This is the ultimate principle of Heaven and Humanity.]

As for the function of change: In Heaven, it is Xuan (Profound/Mysterious); in Humans, it is Dao (Way); [Note: Heaven's body is formless, hence often profound and hard to fathom; Human form has appearance, hence must follow Dao for application.] On Earth, it is Hua (Transformation/Nurturing); [Note: Differentiating forms and endowing qualities, all things become manifest. The merit of creation is accomplished by Earth.] Hua generates the Five Flavors (Sour, Bitter, Sweet, Pungent, Salty); [Note: These are possessed by moving, still, flying, and swimming creatures, and all originate from Qi transformation. Annotations referring only to metals, stones, plants, and trees are biased.] Dao generates Wisdom; Xuan generates Spirit. [Wisdom connects with subtle functions, generated only by Dao; Xuan is distant and deep, the function of Spirit.]

Spirit manifests as Wind in Heaven, and Wood on Earth; [Wind is the beginning of teaching, the messenger of Heaven, the decree of Heaven.] Manifests as Heat in Heaven, and Fire on Earth; Manifests as Dampness in Heaven, and Earth on Earth; Manifests as Dryness in Heaven, and Metal on Earth; Manifests as Cold in Heaven, and Water on Earth. Therefore, in Heaven it is Qi, on Earth it takes Form. [Qi refers to Wind, Heat, Dampness, Dryness, Cold; Form refers to Wood, Fire, Earth, Metal, Water.] Form and Qi interact and generate all things.

However, Heaven and Earth are the upper and lower of all things. Left and Right are the pathways of Yin and Yang. Water and Fire are the signs of Yin and Yang. Metal and Wood are the beginning and end of generation and completion. [Wood governs generation corresponding to Spring, the beginning of growth; Metal governs gathering corresponding to Autumn, the end of fruition. Beginning and end do not cease, its transformation constantly proceeds.] Qi has degrees of abundance, Form has phases of prosperity and decline. Upper and Lower call to each other, and gain and loss become manifest... [Qi having degrees refers to the three grades of Heavenly Yin-Yang, differing in quantity and order. Form having prosperity/decline refers to the Five Movements' Qi, having excess and deficiency. Due to these differences in quantity and prosperity/decline, Heaven and Earth call to each other, and Yin-Yang gain/loss are clearly visible.]

The Emperor said: "What do you mean by Qi having degrees and Form having prosperity/decline?"
Gui Yuzhou said: "Yin and Yang Qi each have varying quantities, thus they are called Three Yin and Three Yang." [Note: The distinction of 'Three' lies in the difference of quantity.] Form having prosperity/decline refers to the governance of the Five Phases, each having excess (Tai Guo) and deficiency (Bu Ji). Therefore, at the beginning, if there is excess going forward, deficiency follows; if deficiency goes forward, excess follows. Knowing how to meet and follow, one can predict the Qi. [Note: Extreme prosperity leads to decline, extreme decline leads to prosperity; they always accompany each other. Knowing why they follow prevents excess and deficiency. Meeting and treating them ensures Qi remains balanced, avoiding worries of excess or deficiency.]

Corresponding to Heaven is Tianfu (Heavenly符); inheriting the Year is Suizhi (Yearly Alignment). The combination of the three constitutes governance. [Note: Zhang Jingyue says: "'Fu' means alignment. 'Cheng' means receiving from below and offering to above. 'Zhi' means meeting. 'Yingtian' forming Tianfu: e.g., Ding Si, Ding Hai years, Wood Qi aligns; Wu Yin, Wu Shen, Wu Zi, Wu Wu years, Fire Qi aligns; Ji Chou, Ji Wei years, Earth Qi aligns; Yi Mao, Yi You years, Metal Qi aligns; Bing Chen, Bing Xu years, Water Qi aligns. In these twelve years, the Central Movement and the Ruling Qi of the Year share the same nature, hence 'Tianfu'. 'Chengsui' forming Suizhi: e.g., Ding Mao year, Wood inherits Wood; Wu Wu year, Fire inherits Fire; Yi You year, Metal inherits Metal; Bing Zi year, Water inherits Water; Jia Chen, Jia Xu, Ji Chou, Ji Wei years, Earth inherits Earth. Here, the Earthly Branch and the Yearly Movement share the same nature, hence 'Suizhi', also known as 'Suihui'. However, distinguishing neither Yang nor Yin years, it only takes the four cardinal years (Zi, Wu, Mao, You) as the four direct inheritances. Only Earth has no fixed position, residing in the last 18 days of each season, so generally discussing inheritance applies to Chen, Xu, Chou, Wei years. Totaling eight years. 'Sanhe' (Three Combinations) for governance refers to Heavenly Qi, Movement Qi, and Yearly Time. All such cases as Tianfu and Suihui do not exceed these three. If Upper, Middle, and Lower Qi combine, it is called Taiyi Tianfu (Great One Heavenly符), e.g., Yi You year Metal Qi three-combination, Wu Wu year Fire Qi three-combination, Ji Chou/Ji Wei year Earth Qi three-combination. Totaling four years."]

The Emperor said: "How does Upper and Lower call to each other?"
Gui Yuzhou said: "Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin-Yang of Heaven, served by the Three Yin and Three Yang above." [Note: Zhang Jingyue says: "Cold, Heat, Dryness, Dampness, Wind, Fire are the Six Qi transformed by Heaven, thus Heavenly Yin-Yang. 'Three Yin/Yang serving above': Jueyin serves Wind Qi, Shaoyin serves Fire Qi, Taiyin serves Earth Qi (these Three Yin); Shaoyang serves Summer Heat Qi, Yangming serves Dryness Qi, Taiyang serves Cold Qi (these Three Yang)." Zhao means induction/response.] Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang of Earth, responded to by Growth, Flourishing, Transformation, Gathering, and Storage below. [Note: Zhang Jingyue says: "Wood, Fire, Earth, Metal, Water, Fire are the Five Phases formed on Earth, thus Earthly Yin-Yang. 'Responding below': Wood responds to Growth, Fire to Flourishing, Earth to Transformation, Metal to Gathering, Water to Storage. Also, regarding the previous ten sentences 'Spirit in Heaven is Wind...', those in Heaven only mention Wind, Heat, Dampness, Dryness, Cold; those on Earth only mention Wood, Fire, Earth, Metal, Water. But these two sections mention Cold, Heat, Dryness, Dampness, Wind, Fire and Wood, Fire, Earth, Metal, Water, Fire. This is because the Heat in Heaven is divided into Summer Heat and Fire to make six; the Fire on Earth is divided into Ministerial and Sovereign to make six. This is transforming Five Phases into Six Qi, hence the division of Three Yin and Three Yang. The meaning of the two Fires is explained below." Strictly speaking, although Five Phases belong to Earth, their origin actually stems from the transformation of Heaven's Six Qi. Thus, Wind-Wood responds to Spring and grows; Two Fires respond to Summer and flourish; Dryness-Metal responds to Autumn and gathers; Cold-Water responds to Winter and stores; Damp-Earth responds to the Four Seasons and transforms. Humans receive this: Liver responds to Spring Growth, Heart to Summer Flourishing, Spleen to Late Summer Transformation, Lung to Autumn Gathering, Kidney to Winter Storage. Ministerial Fire harmonizes the Five Zang to nourish all things. Nothing is not formed by Five Phases, yet nothing is not transformed by Six Qi. However, since Growth, Flourishing, Transformation, Gathering, Storage are transformed by Six Qi, why say 'responding below'? Six Qi are formless; the Five Phases' role in Growth, etc., has form. Formless Qi operates within the Five Phases; its processes of growth, etc., have tangible images, hence 'responding below'. Jingyue should have said 'transforming Five Phases via Six Qi'.]

Heaven uses Yang to generate and Yin to grow; Earth uses Yang to kill and Yin to store. [Note: Meaning already contained in 'Yin Yang Ying Xiang Da Lun'.] Heaven has Yin-Yang, Earth also has Yin-Yang... Therefore, Yin exists within Yang, and Yang exists within Yin. [Note: Zhang Jingyue says: "Heaven is fundamentally Yang, yet contains Yin; Earth is fundamentally Yin, yet contains Yang. This is the Dao of mutual containment of Yin-Yang, like Kan containing a solid line, Li containing a broken line, brightness within water, darkness within fire. Because Yang contains Yin, Heavenly Qi descends; because Yin contains Yang, Earthly Qi ascends. This is the root of Upper-Lower interaction."]

Therefore, to know the Yin-Yang of Heaven and Earth: Qi responding to Heaven moves and does not rest, thus shifting right every five years; Qi responding to Earth is still and holds its position, thus completing a cycle every six periods. [Note: Zhang Jingyue says: "Qi responding to Heaven is the correspondence of Five Phases to Heavenly Stems. Moving without rest, adding Heaven to Earth, the sixty Jia cycles rotate. Five years shift right: this is the response of Heavenly Stems, i.e., 'In Jia-Ji years, Earth Movement governs,' etc. Jia, Yi, Bing, Ding, Wu complete one cycle of Five Movements; Ji, Geng, Xin, Ren, Gui complete another. Jia shifts right and Ji comes; Ji shifts right and Jia comes, hence five years shift right. Qi responding to Earth is the correspondence of Six Qi to Earthly Branches. Still and holding position, Earth receives Heaven while Earthly Branches remain unmoved. Six periods circle and meet: this is the cycle of Earthly Branches, i.e., 'In Zi-Wu years, Upper sees Shaoyin,' etc. Zi, Chou, Yin, Mao, Chen, Si complete one set of Six Qi; Wu, Wei, Shen, You, Xu, Hai complete another. Ending and restarting, hence six periods circle and meet." Strictly following Jingyue's explanation, it is extremely clear, almost unalterable. The annotation claims Heavenly Qi does not add Sovereign Fire, leaving one extra after five years, hence shifting one position. Since Shaoyin Sovereign Fire already governs Heaven and occupies one of the Six Qi, how can it be said 'method does not add presence'? Qixuanzi's intent seems to be that Shaoyin does not govern Qi transformation, hence 'shifting' means shifting away one position. But isn't 'shifting' meaning leaving one place for another? It refers to Heaven's rotation to the left, shifting from right to left, hence 'shift right', contrasting with 'circle meet below'. Tasting the scripture's intent reveals Jingyue's words are correct.] Dynamic and static call to each other, Upper and Lower approach each other, Yin and Yang interlace, and change arises from this.

The Emperor said: "Regarding the annual cycle of Upper and Lower, is there a number?"
Gui Yuzhou said: "Heaven uses Six as its section, Earth uses Five as its system." [Note: Zhang Jingyue says: "Heaven's number is Five, with five Yin and five Yang, thus Ten Stems; Earth's number is Six, with six Yin and six Yang, thus Twelve Branches. However, Heaven's Five Stems must get Earth's Six Branches as a section; Earth's Six Branches must get Heaven's Five Stems as a system, then the sixty Jia are formed, and yearly Qi is complete. For example, above Zi-Wu is Sovereign Fire, up to Si-Hai is Wind Wood; this is Six Qi in Heaven, using Earth's Six Branches as a section. Jia-Ji is Earth Movement, up to Wu-Gui is Fire Movement; this is Five Phases on Earth, using Heaven's Five Stems as a system. This uses Earthly Branches to respond to Heaven's Six Qi, and Heavenly Stems to combine with Earth's Five Phases, precisely their Upper-Lower interaction combining the numbers Five and Six."] Circulating Heavenly Qi, six periods constitute one completeness; ending Earthly Qi, five years constitute one cycle. [Note: Zhang Jingyue says: "Heaven's Six Qi each govern one year, so six periods are one completeness. Earth's Five Phases each govern one year, so five years are one cycle. Another view: 'Zhou Tianqi Zhe Liu' (Circulating Heavenly Qi, Six) and 'Zhong Di Ji Zhe Wu' (Ending Earthly Record, Five) should be separate sentences, which also works. It means one year has six steps, each step 60 days, 6x6=360 days, this is 'Circulating Heavenly Qi, Six', so period is one completeness. One year, Five Phases each govern one Yun, Yun is 72 days, 5x72=360 days, this is 'Ending Earthly Record, Five', so year is one cycle. This speaks of the Five and Six of one year, matching the number of one Ji and one Zhou below, showing particular closeness."]

Sovereign Fire acts through Brightness (Ming); Ministerial Fire acts through Position (Wei). [Note: Zhang Jingyue says: "This explains why among Heaven's Six Qi, Fire alone has two. Sovereign is above; Ministerial is below. Yang above is Sovereign Fire; Yang below is Ministerial Fire. Above corresponds to Li, Yang outside, hence Sovereign Fire acts through Brightness; Below corresponds to Kan, Yang inside, hence Ministerial Fire acts through Position. Fire is one, but upper/lower, hidden/manifest, their images differ, hence the distinction." Strictly: Among Heaven's Six Qi, Wood, Earth, Metal, Water each occupy one, but Fire alone has two. The annotation says it only establishes the name at the Sovereign position, not establishing Yearly Qi, offering the name to Heaven, hence 'Sovereign Fire acts through Brightness'; guarding position and receiving orders, hence 'Ministerial Fire acts through Position'. This changes 'Brightness' to 'Name', not only failing to understand 'Sovereign Fire acts through Brightness', but also not understanding why Fire has Sovereign/Ministerial distinctions. Fortunately, Mr. Zhang Jingyue refuted this error, stating Qixuanzi's intent was likely due to 'Zhizhen Yao Da Lun' saying Shaoyin does not govern Qi transformation, thus citing this to say Sovereign Fire does not establish Yearly Qi. Little did he know, 'not governing Qi transformation' means Sovereign Fire does not govern the transformation of the Five Movements, not that it doesn't govern Six Qi. He also said Sovereign Fire resides above, like the sun's brightness, illuminating Heavenly Dao, thus in humans belongs to Heart, and Spirit/Mind emerges. Ministerial Fire resides below, like the warmth of springs, nourishing all things, thus in humans belongs to Kidney, and Primordial Yang is stored. So in the sequence of Six Qi, Sovereign Fire is first, Ministerial Fire is second; the former initiates life, the latter completes fruition. In the 360 days, the two Fires govern only months 4, 5, 6, 7, totaling 120 days, accomplishing the year's nurturing work. This is the function of Sovereign and Ministerial Fire. The language is clear and fits the scripture. However, his explanation of 'Ministerial Fire acts through Position' seems debatable. Let me clarify further. He said: "'Ming' is light, the Qi of Fire; 'Wei' is form, the substance of Fire." Explaining Ming as light/Qi is correct, but explaining Wei as form/substance is incorrect. 'Ming' refers to Fire Qi reaching outward, radiating brilliance. Seen in Heaven, it is the universal illumination of Sun and Moon; compared to a human ruler, it is bestowing light, facing brightness; seen in human organs, it is the intelligence of Heart, the yang-harmony of Qi. All are the function of Ming, i.e., the function of Fire. Heart is the ruler of the body, Heart is the Fire Organ, hence Heart Fire is Sovereign Fire. It governs Summer, its position is South, its trigram is Li. The I Ching says: "'Li' means Brightness. All things meet; it is the Southern Trigram. The Sage faces south to rule the world, governing by facing brightness, taking inspiration from this." Thus, Ming is the substance of Heart, the virtue of the Ruler, the use of Fire. Without this in Five Phases, cold congeals and fails to transform; without this in Five Zang, darkness prevails and Qi is scant. Hence Sovereign Fire values acting through Brightness. This interpretation of Ming merely expands slightly on Jingyue's words. As for the interpretation of Wei, there is more to say. 'Wei' is a term of honor. Why honored? Because of the Minister. The Ruler cannot govern without the Minister; the Heart cannot sustain life without the Kidney. Although the Qi of Five Zang relies on Heart Fire for pairing, Heart Fire is Yang Fire, its Qi is fierce, its nature is rigid. It can dispel cold and dry dampness, but it can also disrupt Qi and consume Yuan. If there were no Ministerial Fire Qi stored in the Dantian, how would Liver Wood grow? How would Spleen/Stomach be nourished? Would not Metal be too severe, and Water freeze? Thus, Dantian is the Position of Ministerial Fire. Occupying this position, exercising its administration, relying below on the foundation of Yuan Qi, assisting above what Heart Fire cannot reach. Is this not why Ministerial Fire is valued for its Position? Furthermore, 'Wei' is a term of limitation. What is the limit? If Ministerial Fire flies upward, it becomes disease; thus it must be limited by Position. If an official does not guard his position, administration is chaotic; if people do not settle in their position, laws are乱的. Thus, Position is what secures life and establishes destiny. Since Dantian is the Position of Ministerial Fire, the Qi of Mingmen flows warmly without ceasing; this is Minor Fire, nourishing the Zang-Fu. If Water is deficient and Fire excessive, Yin fails to restrain Yang, flying upward causing blazing fires or floating Yang, then the Life-generating Minor Fire becomes the Energy-consuming Major Fire. Ignorant people think Ministerial Fire is harmful, but don't realize it is caused by leaving its position. Hence Ministerial Fire values acting through Position. Separately, Heart Fire resembles Li, Yang outside; but what is outside must originate from inside. Thus, without Ministerial Fire, Sovereign Fire's Qi scatters completely and cannot nourish things. Kidney Fire resembles Kan, Yang inside; but what is inside must reach outside. Thus, without Sovereign Fire, Ministerial Fire's Qi stagnates downward and cannot steam the Zang-Fu. Together, it is the same Fire, yet the meaning of Yin-Yang mutual assistance is complete. Neither can lack the other, just as Wood, Earth, Metal, Water cannot exist without Fire. This meaning that Ministerial Fire belongs to Kidney has existed since ancient times. Now, examining the Six Qi, Ministerial Fire belongs exclusively to Shaoyang Sanjiao (Triple Burner). Sanjiao and Kidney seem unrelated, yet Sanjiao has name but no form, governs Qi, and actually roots in Mingmen. Mingmen resides between the two Kidneys, substance is Yin, function is Yang, sharing functions with the Right Kidney, thus also rooting in Dantian. Gao Yangsheng, not knowing the reason, attempted to diagnose Sanjiao at the Right Chi pulse, which is very erroneous."]

Five and Six combined, 720 Qi constitute one Ji (Period), totaling 30 years. [Note: Zhang Jingyue says: "Heaven completes with six periods, Earth cycles in five years. Remaining one Qi per cycle, ending and meeting again. Like five sets of six, 30 years; six sets of five, also 30 years. Thus Five-Six combine, 720 Qi form one Ji, totaling 30 years. However, this is stated as a large number. Detailed calculation shows 30 years matches the measure of one year. One year has 360 days. Divided by six, it is Six Qi, each 60 days; divided by five, it is Five Movements, each 72 days; divided by 72, it is 72 Hous (sub-periods), each 5 days. 30 years have 360 months. Divided by six, each gets 60 months; divided by five, each gets 72 months; divided by 720, each gets 15 days, which is one Qi, also called one Solar Term. This is the great convergence of Five and Six, and the numbers of Yuan, Hui, Yun, Shi all start here. Hence called one Ji, also called one Shi."] 1,440 Qi, totaling 60 years for one Zhou (Cycle), deficiency and excess are all seen... [Note: Zhang Jingyue says: "Doubling 30 years gives this number, marking one 60-year Jiazi cycle. Within it, the numbers of Five Movements and Six Qi interacting above and below are fully included. Thus, all numbers of excess/deficiency, reversal/succession, winning/avenging are visible here."]

The Emperor said: "One who speaks well of beginnings must converge at the end; one who speaks well of the near must know the far. This is when the supreme numbers are reached and the Dao is not confused, called enlightenment. I wish the Master to deduce and arrange them, making them orderly, concise yet sufficient, enduring yet uninterrupted, easy to use and remember, serving as a guideline. I wish to hear all the essentials of the supreme numbers."
Gui Yuzhou said: "How profound your question! How clear the Dao! Like a drum responding to a beat, like an echo responding to a sound." [Note: Fu is a drumstick.] I have heard: In Jia-Ji years, Earth Movement governs; in Yi-Geng years, Metal Movement governs;