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The Five Movements and Six Qi are the principles of Heaven and Earth, utilized in the generation of myriad things. All living beings exist between Heaven and Earth, sharing these principles; only humans possess this capacity to align with the movements and Qi of the universe. (This is the preface to *Yunqi Chao*)

Qibo stated: The "degrees of Heaven" (Tian Du) serve to regulate the motion of the Sun and Moon; the "numbers of Qi" (Qi Shu) record the functions of transformation and generation. (Supplementary note: "Zhi" means standard or measure; "Ji" means principle or guideline. Regulating the degrees to measure the Sun and Moon clarifies their speed and slowness. Recording the functions of transformation highlights the correspondence when Qi arrives. If Qi corresponds without error, the logic of generation remains unbroken. By measuring speed and slowness, the lengths of large and small months are determined. As the Moon moves, it brings changes in cold, heat, storage, and growth, ensuring they do not deviate from proper timing.)

The cycle of six times six constitutes the degrees of Heaven; the system of nine times nine constitutes the numbers of Heaven. What is meant by "Qi Shu" is the generating and transforming Qi. I believe that generating Qi refers to the Six Qi, also called seasonal Qi, which must change every ninety days. Hence it is referred to as "nine-nine" and as "number."

Heaven is Yang, Earth is Yin; the Sun is Yang, the Moon is Yin. Their motions have divisions and limits, and their cycles follow specific laws. The Sun travels one degree per day; the Moon travels thirteen degrees and a fraction per day. Thus, large and small months totaling 365¼ days form a year. Accumulated surplus years result in leap months. (The Sun moves slowly, traversing one degree of the celestial sphere daily, completing a circuit in 365 days plus a fraction. The Moon moves farther, traversing over thirteen degrees daily, completing a circuit in 29 days. "Having a fraction" means traveling an additional seven-nineteenths of a degree beyond thirteen degrees. The *Rites* and *Han Treatise on Calendar* state that the Twenty-Eight Mansions and stars move westward along the sky, while the Sun, Moon, and five planets move eastward. The Grand Historian explains that they generally move eastward but appear to turn westward. Various calendar scholars note: From day 1 to 4, the Moon moves fastest, covering 14-15 degrees day and night; from day 5 to 8, it moves slightly slower, covering over 13 degrees at night; from day 9 to 19, it moves slowly, covering over 12 degrees day and night; from day 20 to 23, it moves slightly faster, covering over 13 degrees day and night; from day 24 to the last day, it moves fast again, covering over 14 degrees day and night. ○ The Grand Historian's rate is inaccurate. The Moon's motion varies: slow after 15 days, slow before 15 days, fast after 15 days, fast before 15 days. Generally dividing the month into four parts, each has variations in speed. There is no fixed standard for these speeds. Although the Moon completes a circuit of 365 degrees minus a fraction, ending at 27 degrees and 11/13ths, traveling 29 degrees in 29 days, the Moon travels 387 degrees minus a fraction, falling short of the Sun by 7 degrees. By the 30th day, the Sun advances further. Calculating rates, when reaching 8/13ths, the Moon catches up to the Sun. This is a full month. Rates reaching 1/2 are also full months. Rates reaching 5/13ths or 6/13ths are short months. Thus, large and small months total 365 days to form a year. Strictly speaking, 365¼ days is the annual law. Since fractions do not constitute whole days, we cite six. If calculated by large and small months, the year would be only 345 days, lacking 11 days. Adding the missing days from the shorter months to the year results in a leap month after 32 days, filling the surplus. The *Book of Documents* states: A period of 366 days, using leap months to define the four seasons and complete the year. This is the meaning. Accumulating surplus for leap months arises because lunar months are incomplete relative to solar degrees.)

Establishing the beginning at the start, displaying correctness in the middle, and deducing the remainder at the end completes the degrees of Heaven. (Duan means beginning; Shi means initial; Biao means display; Zheng means correct; Zhong means mid-month; Tui means deduction. It means establishing the first Qi on the day of the first solar term, displaying the Dipper's construction at mid-month, and deducting leap remnants after the full moon. Before a leap month, Qi does not reach the Moon; after a leap month, the Moon does not reach Qi. Regular months establish the first day and mid-month; leap months have neither. Calendars record other solar terms, not stating "leap month X at term Y." The meaning of deduction can be inferred. Thus, establishing the beginning, displaying correctness, and deducing the remainder allows calculating days into leap months, completing the degrees of Heaven.)

Heaven has ten Heavenly Stems. Ten days complete one Jiazi cycle; six Jiazi cycles conclude a year of 360 days. This is the methodological number. (Supplementary note: Ten days refer to Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. Ten is the ultimate number of Heaven and Earth. The *I Ching* says: Heaven Nine, Earth Ten. Sixty days complete a Jiazi; six Jiazi cycles return to the start, concluding the year's days. This 360-day year law is not the actual heavenly degree count. It assumes twelve months of thirty days each; excluding small months causes discrepancies.)

The Yellow Emperor said: Master spoke of accumulating Qi surplus for leap months. I wish to hear what is meant by Qi? Qibo replied: Five days constitute a Hou (pentad); three Hous constitute a Qi (solar term); six Qis constitute a Shi (season); four Shis constitute a Sui (year), each following its governing principle. (Supplementary note: The Sun travels five degrees in five days. Three Hous equal fifteen days. Six Qis equal ninety days, exactly three months. Assuming excess, eighteen Hous make six Qis, which are seasons. Four seasons total 360 days, hence "four seasons constitute a year." Each follows its governance means each day of the year belongs to one of the Five Elements' Qi to govern it. Hence the following text:)

The Five Movements succeed each other and all govern. (Governing means presiding.) At the end of the period, they cycle endlessly. Seasons are established, Qi is distributed like a ring without beginning or end. The Hous follow the same rule. Therefore, he who does not know the year's addition and the rise and fall, excess and deficiency of Qi cannot be a skilled physician. (Supplementary note: Five Movements refer to the Qi of the Five Elements responding to Heaven's movements to govern transformations. "Xi" implies succession, like father and son, continuously governing the year. "Shi" refers to the time before Li Chun when Qi should arrive. "Qi" refers to the pulse Qi of the reigning element. In spring, before the season arrives, the pulse Qi also arrives, hence "Seasons established, Qi distributed." "Hou" refers to the pentad of the Sun traveling five degrees. In one Hou, the five Qi generate each other in sequence; deviation causes disease. New Correction notes: Wang Bi's commentary may not reflect the original intent. This actually means establishing four seasons per year and distributing six Qis per season, endless like a ring, hence "Hous follow the same rule.")

Question: The beginning of the Five Movements is like a ring without end. How about their excess and deficiency? Answer: The Five Qi alternate, each having dominance. Variations in abundance and deficiency are the norm. (Supplementary note: These variations represent the constant way of Heaven.)

Question: What is Ping Qi (Balanced Qi)? Answer: It is without fault. (Supplementary note: Not deviating from normal patterns means no fault.)

Question: How about excess and deficiency? Answer: It is recorded in the classics. (New Correction notes: *Treatise on Qi Exchange Changes* and *Treatise on Normal Policies* detail the principles of balanced, excessive, and deficient Qi.)

Question: What is "Suo Sheng" (That Which is Controlled)? Answer: Spring controls Late Summer; Late Summer controls Winter; Winter controls Summer; Summer controls Autumn; Autumn controls Spring. This is obtaining the victory of the Five Elements according to time. Each organ is named according to its Qi. (Supplementary note: Spring corresponds to Wood, Wood controls Earth. Late Summer corresponds to Earth, Earth controls Water. This is the constant control among Five Elements. Adding Late Summer to the four seasons gives the victory of Five Elements in time. Late Summer is the sixth month; Earth is born from Fire, grows in Summer, becomes dominant after growing, hence "Late Summer." Naming organs by Qi: Spring Wood corresponds internally to Liver; Late Summer Earth corresponds internally to Spleen, etc. Hence "Naming organs by Qi.")

Question: How to know the control? Answer: Seek its arrival, all returning to Early Spring (Li Chun). Arriving before time indicates Excess; it oppresses the unconquered and exploits the conquered, termed "Qi Yin" (Excessive Qi). Arriving late indicates Deficiency; the conquered acts recklessly, the generated suffers disease, and the unconquered oppresses it, termed "Qi Po" (Pressured Qi). Seeking arrival means finding the time of Qi's arrival. (All Qi arrivals are considered 15 days before Li Chun, the start of the Hou. Arriving early means the ruling Qi arrived ahead of schedule, indicating excess. Arriving late means the ruling Qi arrived behind schedule, indicating deficiency. Excess oppresses the unconquered and exploits the conquered. Deficiency leads the conquered to act recklessly, harming the generated, while the unconquered oppresses. Among Five Elements, what is controlled is "Suo Sheng"; what controls me is "Suo Bu Sheng"; what generates me is "Suo Sheng". For example, if Liver Wood is excessive, Lung Metal is insufficient. Metal fails to control Wood, so Wood is excessive. Excessive Wood oppresses Lung Metal and exploits Spleen Earth. This internal mutual contamination causes disease, termed "Qi Yin". Other excess cases are similar. If Liver Wood is weak, it cannot control Earth. Earth acts recklessly without fear, oppressing Wood. Hence "conquered acts recklessly, generated suffers." Liver Qi imbalance causes Lung Qi to oppress. Hence "unconquered oppresses." Wood imbalance leads to Earth and Metal jointly oppressing, termed "Qi Po". Other deficiency cases are similar.)

Carefully await the time; Qi can be anticipated. Losing the time and reversing the pattern, failing to distinguish the Five Governs, evil deviations arise internally, and physicians cannot prevent them. (Supplementary note: Time not yet arrived is the time. Observing the year starts on Li Chun; observing Qi starts with regular seasonal periods; observing days follows the Hou days. Hence "carefully await the time, Qi can be anticipated." Fan means contrary. Wu Zhi refers to the Five Elements' governance presiding over the year's Qi.)

Question: Is there non-succession? (Is there any case where Five Elements' Qi do not succeed each other?) Answer: The Qi of Blue Heaven cannot be without constancy. Non-succession of Qi is called "Fei Chang" (Abnormality). Abnormality leads to change. (Change means altering Heaven's constants.)

Question: How does abnormality lead to change? Answer: When change arrives, disease occurs. If controlled by the conquering element, it is mild; if opposed by the unconquered, it is severe. If additionally affected by pathogenic factors, death ensues. Hence, if not the appropriate time, it is mild; if the appropriate time, it is severe. (Supplementary note: Heaven distributes Qi within the Five Elements. Humans in Qi should respond to Heavenly Dao. Human Qi disorder against Heaven's constants causes death/disease signs. E.g., in a Wood year, Fire Qi causes disease two years later, Earth three years later, Metal four years later, Water five years later. Insufficient Qi plus re-infection of pathogens kills. If not the true year but Qi interferes, it causes mild disease without damaging Spirit Organs, hence mild if not the time. If in the direct year, easy to contract pathogens, hence severe when direct. All Qi in dominance must receive pathogens, hence mild if not the time, severe if the time. Classics say: Mild if not the time, dead if the time. This refers to the upright year in *Six Sections and Organ Manifestations*.)

The Yellow Emperor said: Discourses say Five Movements succeed each other and govern, cycling endlessly at the period's end. I know this. I wish to hear how it combines with the patterns of Three Yin and Three Yang. (Supplementary note: Movements refer to Five Elements responding to Heaven's Five Movements, each cycling 365 days as a record. Hence "cycling endlessly at the period's end." Combining six combinations with five numbers does not match directly, hence cycling.)

Gui Yūqu said: The Five Movements and Yin-Yang are the Way of Heaven and Earth, the guidelines of myriad things, the parents of change, the origin of life and death, and the residence of divine spirit. Can one not understand this? Thus, generation of things is called Transformation; extremity of things is called Change. Unfathomable Yin-Yang is called Divine; boundless application of Divine is called Sage. (Supplementary note: This describes the Dao of Transformation, Change, Sage, and Divine. Transformation is bestowal; Change is dispersion/ease; Divine has no limit; Sage has no thought. Qi's bestowal is called Life; Qi's dispersion is called Extremity; Limitless reception is called Divine; Thoughtless measurement is called Sage. Through Transformation and Change, nothing escapes Five Movements/Yin-Yang. Through Sage and Divine, no wonder exceeds profound mystery. Deep is the subtle use, indescribable. ○ According to Classics: Things born follow Transformation; things extreme follow Change. Collision of change determines success/failure. Also: Ordered Qi generates transformation; dispersed Qi forms shape; distributed Qi multiplies; ended Qi alters image. Their essence is one.)

The function of change and transformation: In Heaven it is Profound (Xuan); in Man it is Dao; in Earth it is Transformation. Transformation generates Five Flavors; Dao generates Wisdom; Profound generates Divine Spirit. Divine Spirit in Heaven is Wind; in Earth is Wood; in Heaven is Heat; in Earth is Fire; in Heaven is Dampness; in Earth is Earth; in Heaven is Dryness; in Earth is Metal; in Heaven is Cold; in Earth is Water. (Supplementary note: Divine Spirit's use as above: Five Transformations: Wood born of Wind, Fire ignited by Heat, Metal emitted by Dryness, Water supported by Cold, Earth preserved by Dampness. Initially caused to establish, finally caused to disperse. Do only Five Elements have this? All established by cause are dispersed by cause. Note: "In Heaven is Profound" to here differs significantly from *Yin-Yang Ying Xiang Lun* and *Wu Yun Xing Da Lun*, detailed in *Yin-Yang Chao*.)

Thus, in Heaven it is Qi; in Earth it takes Form. Form and Qi interact to generate myriad things. (Supplementary note: This is the great record of creation and generation.)

Heaven and Earth are the upper and lower of myriad things. Left and Right are the pathways of Yin and Yang. Water and Fire are the omens of Yin and Yang. Metal and Wood are the beginning and end of generation and completion. Qi has abundance and scarcity; Forms have flourishing and decline. Upper and Lower call each other, revealing gain and loss. (Supplementary notes provided in text regarding degrees, directions, and elemental correspondences.)

Question: What is meant by Qi having abundance/scarcity and Forms having flourishing/decline? Answer: Yin-Yang Qi each have abundance/scarcity, hence Three Yin and Three Yang. Forms' flourishing/decline refers to the Five Elements' governance having excess and deficiency. (Supplementary notes explain the division into Three Yin/Three Yang based on Qi levels and the excess/deficiency of Five Elements.)

Thus, starting with excess, deficiency follows; starting with deficiency, excess follows. Knowing arrival and following, Qi can be anticipated. (Supplementary notes discuss Jia Zi year, weather/earth Qi starting points, and calculations of surplus/deficit years, referencing *Six Micro Principles* and *Normal Policies*.)

Responding to Heaven is Tian Fu (Heavenly符);承岁 is Sui Zhi (Year Direct); Three Combinations govern. (Supplementary notes detail specific combinations of Year Stem/Branch with Heaven Qi for Tian Fu, Sui Zhi, and Tai Yi Tian Fu.)

The Yellow Emperor asked: How do Upper and Lower call each other? Gui Yūqu answered: Cold, Heat, Dryness, Dampness, Fire are Heaven's Yin-Yang; Three Yang and Three Yin receive them from above. Wood, Fire, Earth, Metal, Water, Fire are Earth's Yin-Yang; Growth, Transformation, Storage, Decline respond below. (Supplementary notes map elements to seasons/pulses and explain Earth's response to Heaven.)

Heaven uses Yang to generate and Yin to grow; Earth uses Yang to kill and Yin to store. Heaven has Yin-Yang; Earth has Yin-Yang. Thus, Yang contains Yin, Yin contains Yang. To know Heaven and Earth's Yin-Yang, respond to their Qi. Moving and unceasing, Heaven shifts right every five years. Still and guarding position, Earth circles every six periods. Movement and stillness call each other; Yin-Yang interlace, giving rise to change. (Supplementary notes elaborate on the mechanics of celestial movement, the 5-year and 6-year cycles, and the interaction of Qi leading to health or disease.)

Question: The cycle of Upper and Lower, is there...