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This chapter generally discusses the Five Movements (Wu Yun) presiding over the years and the Six Qi (Liu Qi) governing from above (Si Tian), all rooted in the transformation of Heaven. Hence it is called "Da Lun on the Chronicle of Heavenly Origin" (Tian Yuan Ji Da Lun).

Huang Di asked: Heaven has the Five Elements (Wu Xing) to govern the Five Positions (Wu Wei), thereby generating Cold, Heat, Dryness, Dampness, and Wind. (The Five Elements of Heaven refer to the five Qi of colors: Green/Cang, Red/Dan, White/Su, Black/Yuan, and Yellow. The Five Positions refer to the directions of Earth, corresponding to the Five Elements of Earth. Cold, Heat, Dryness, Dampness, Wind, and Fire are the Six Qi of Heaven. This implies that the Five Qi of Heaven, distributed through the Ten Heavenly Stems, transform the Five Elements of Earth; and the Five Elements of Earth generate the Six Qi of Heaven.) Humans have the Five Zang Organs (Wu Zang) which transform into Five Qi, thereby generating Joy, Anger, Worry, Thought, and Fear. (The Five Zang Organs are generated by the Five Elements. The Five Qi refer to the Qi of the Five Elements: Wind, Heat, Dampness, Dryness, and Cold. Joy, Anger, Worry, Thought, and Fear are the spiritual expressions of the Five Zang Organs. In Heaven there is Qi, on Earth there is Form. When Form and Qi interact, all things are transformed. Humans acquire this form based on the Five Elements of Earth. With these formed Five Zang Organs, they transform the Five Qi, generate the Five Emotions, and further connect with the Qi of Heaven.) The medical classics state that the Five Movements succeed each other and govern each year. At the end of the period, they cycle back to the beginning. I already understand this. I wish to hear how they combine with the manifestations of the Three Yin and Three Yang (San Yin San Yang). (The "classics" refer to chapters such as *Lun Yu Liu Jie Zang Xiang*. The Five Movements are: Jia and Ji years correspond to Earth Movement; Yi and Geng years to Metal Movement; Bing and Xin years to Water Movement; Ding and Ren years to Wood Movement; Wu and Gui years to Fire Movement. The Three Yin and Three Yang are: Zi and Wu years, Shao Yin governs; Chou and Wei years, Tai Yin governs; Yin and Shen years, Shao Yang governs; Mao and You years, Yang Ming governs; Chen and Xu years, Tai Yang governs; Si and Hai years, Jue Yin governs. Huang Di says that the Qi of the Five Movements succeeds one another and governs each year for a full cycle of 365 days, repeating endlessly. How does it combine with the Three Yin and Three Yang governing the year, and how can it be observed? Xu Zhen Gong said: The Five Movements alone govern one year, whereas the Three Yin and Three Yang governing the year involve Si Tian (governing from above), Zai Quan (ruling from below), Jian Qi (intermediate Qi), and Ke Qi (passing Qi). Thus it is said that the Five Movements succeed each other and all govern.)

Gui Yu Qu bowed deeply and replied twice: What an insightful question! The Five Movements and Yin-Yang are the Way of Heaven and Earth, the guidelines of all things, the parents of change, the origin of life and death, and the residence of divine spirit. Can one fail to understand them? (The Ten Heavenly Stems of Heaven transform the Five Elements of Earth; the Five Elements of Earth present upwards the Six Qi of the Three Yin and Three Yang. Therefore, the Five Movements and Yin-Yang are the Way of Heaven and Earth. Wang Bing said: "Way" refers to the Dao of generation and transformation; "guidelines" refer to the principles of growth, flourishing, transformation, and storage; "parents" refer to what precedes the form of all things; "origin" refers to the fact that life and death arise from it. There is nothing that possesses form and receives Qi but is not governed by the Five Movements and Yin-Yang. Why does creation not reach its limit and serve as the primal source of generation and transformation for all things? Because it is the residence of divine spirit. However, combination and dispersion are unfathomable, and generation and transformation are infinite. Without the operation of divine spirit, this would not be possible.) Therefore, the generation of things is called "Transformation" (Hua); the extremity of things is called "Change" (Bian); the unfathomable nature of Yin and Yang is called "Divine Spirit" (Shen); the unbounded application of Shen is called "Sage" (Sheng). (*Lun Yu Liu Wei Zhi Da Lun* states: The birth of things follows Transformation; the extremity of things arises from Change. The mutual approach of Change and Transformation is the cause of success and failure. *Wu Chang Zheng Da Lun* states: When Qi begins, there is generation; when Qi scatters, there is form; when Qi spreads, there is multiplication; when Qi ends, there is transformation of appearance. Yin and Yang are the Way of Heaven and Earth. Yin contains Yang, and Yang contains Yin, which cannot be fully measured. They are applied to the four seasons and transform all things, beyond any standard measurement. Confucius said: He who knows the Way of Change, probably knows the work of the Divine. Jin Xi Ming said: Shen refers to operation; Sheng refers to merit and achievement.) The function of Change (Function refers to efficacy. It speaks of the unfathomable changes of Yin and Yang between Heaven and Earth, generating all things, with the greatest efficacy. Jin Xi Ming said: Function is the unbounded use of Shen, which is what is meant by Sage): (1) In Heaven it is Profound (Xuan) (Profound means distant and deep. The Way of Heaven is profound, and its changes are infinite). (2) In Humans it is the Way (Dao) (Dao means path. Between all daily affairs, there is no lack of the natural principle of Heaven and Earth). (3) On Earth it is Transformation (Hua) (Transformation means bio-generation. Nurturing all things is due to the generation of Earth). (4) Transformation generates the Five Flavors (Wu Wei) (The Five Flavors are produced by the Five Elements. All sentient beings possess the Qi and flavor of the Five Movements. *Wu Yun Xing Da Lun* states: Transformation generates Qi). (5) The Way generates Wisdom (Zhi) (By following the natural order of Heavenly Reason, right and wrong, orthodoxy and heterodoxy naturally distinguish themselves, and their functions are comprehensive. Zhang Zhao Huang said: The clarity of the mind is called Wisdom, which is the divine spirit of humans). (6) The Profound generates Divine Spirit (Wang Bing said: Being distant and profound, it generates Shen. The function of Shen connects with things and transforms according to them, responding without exception. Ni Zhong Xuan said: First from Heaven to Human, then from Earth to Human, and again from Earth to Heaven). (7) Shen in Heaven is Wind, on Earth is Wood; in Heaven is Heat, on Earth is Fire; in Heaven is Dampness, on Earth is Earth; in Heaven is Dryness, on Earth is Metal; in Heaven is Cold, on Earth is Water. (8) Therefore, in Heaven it is Qi, on Earth it is Form. When Form and Qi interact, all things are transformed. (Wind, Cold, Heat, Dryness, and Dampness are the Yin-Yang of Heaven; Wood, Fire, Earth, Metal, and Water are the Yin-Yang of Earth. Thus, in Heaven it is Qi, on Earth it is Form. When Form and Qi interact, all things are transformed). (9) Yet Heaven and Earth are the upper and lower of all things (Heaven covers and Earth supports; all things are transformed within them). (10) Left and Right are the pathways of Yin and Yang (The Qi of Yin and Yang rotates left and right incessantly. Xu Zhen Gong said: Left and Right refer to Jian Qi). (11) Water and Fire are the omens/signs of Yin and Yang (Omen means verification; sign means manifestation. Heaven generates Water first, Earth generates Fire second. Fire is Yang, Water is Yin. Since Yin and Yang are invisible, Water and Fire serve as the verification of Yin and Yang. Xu Zhen Gong said: Water and Fire are Yin and Yang. In pre-heaven, only Water and Fire existed; in post-heaven, the Five Elements were complete). (12) Metal and Wood are the beginning and end of generation and completion (Wood governs Spring, its Qi grows and generates all things; Metal governs Autumn, its Qi gathers and completes all things. Thus, they are the beginning and end of generation. Jin Xi Ming said: Up, Down, Left, and Right constitute the six directions of Heaven and Earth; Water, Fire, Wood, and Metal constitute the four seasons of Yin and Yang). (13) Qi has varying amounts, Form has waxing and waning. Upper and Lower summon each other, and excess and deficiency become manifest (In Heaven there is Qi, and Qi has varying amounts; on Earth there is Form, and Form has waxing and waning. When Upper and Lower interact, the Qi of excess and deficiency becomes clearly manifest)).

Huang Di said: I wish to hear how the Five Movements govern the seasons. (Seasons refer to the Four Seasons. Wood Movement governs Spring, Fire Movement governs Summer, Earth Movement governs Late Summer, Metal Movement governs Autumn, Water Movement governs Winter). Gui Yu Qu said: The Five Qi circulate and operate, each completing its period, not merely governing the seasons. (The Qi of the Five Movements each completes a period of 365 days, ending and restarting, not just governing the seasons. Xu Zhen Gong said: Five Movements governing the seasons refers to the Cold, Heat, Warmth, and Coolness of the four seasons; those governing the year refer to years of excess or deficiency in the Five Elements). Huang Di said: Please explain what you mean. Gui Yu Qu said: I have long studied the text of the *Tai Shi Tian Yuan Ce*, which states: The Great Void is vast and empty, initiating the foundation of the origin of transformation. (*Tian Yuan Ce* is an ancient text recording the circulation of primordial Qi. The Great Void refers to the realm of emptiness, filled with great Qi and the residence of divine spirit. Vast and empty means boundless in size. Initiating means starting the foundation. Establishment. Hua Yuan is the root of creation). All things receive their beginning from it, and the Five Movements complete the Heaven. (The Five Movements are Wood, Fire, Earth, Metal, and Water. Completing Heaven means moving one degree per day. Each of the Five Movements governs one year, completing the 365 degrees and one-quarter of the celestial sphere. All things begin to generate relying on the origin of transformation; the Five Elements complete the heavenly movement without end. The *I Ching* says: Great is Qian Yuan, by which all things begin). Distributing Qi to true spirits, commanding the Kun Yuan. (True spirits refer to humans and all things. Commanding Kun Yuan means Earth resides within Heaven, and Heaven envelops Earth outside. The *I Ching* says: Excellent is Kun Yuan, by which all things grow). Nine Stars hang bright, Seven Luminaries revolve. (Nine Stars refer to Tian Peng, Tian Rui, Tian Chong, Tian Fu, Tian Qin, Tian Xin, Tian Ren, Tian Zhu, Tian Ying. The Nine Stars hang bright in Heaven, corresponding downwards to the nine provinces. Seven Luminaries refer to the Sun, Moon, and five planets, called Seven Policies in the *Book of Documents*. Zhou means the degrees of the celestial sphere; Xuan means rotating along the celestial degrees to the left). It is called Yin, it is called Yang; it is called Soft, it is called Hard. (The *I Ching* says: Establishing the Way of Heaven, it is Yin and Yang; establishing the Way of Earth, it is Soft and Hard). Dark and Bright have taken their positions, Cold and Heat relax and expand. (Yang governs Day, Yin governs Night. Dark and Bright having taken positions means Yin and Yang are fixed. Cold and Heat relaxing and expanding means Cold and Heat come and go. The *I Ching* says: Sun and Moon move, one cold and one hot). Generating and transforming endlessly, all creatures become distinct. (The *I Ching* says: Clouds move and rain is given, creatures flow and take shape. It also says: Heaven and Earth interact, all things transform thoroughly. This is why generation is endless, transformation is infinite, and all creatures become distinct). My ancestors have passed this down for ten generations; this is what is meant. (Ten generations means transmitted from ancestor to descendant until now, spanning ten generations. Studying the *Tai Shi Tian Yuan Ce* refers to this).

Huang Di said: Good. What is meant by Qi having varying amounts and Form having waxing and waning? Gui Yu Qu said: The Qi of Yin and Yang each has varying amounts, hence the name Three Yin and Three Yang. Form having waxing and waning refers to the governance of the Five Elements, each having excess and deficiency. (Tai Yang, Shao Yang, Shao Yin operate in pre-heaven and govern surplus; Yang Ming, Tai Yin, Jue Yin operate in post-heaven and govern insufficiency. This is the variation in the Three Yin and Three Yang Qi. Form refers to the tangible Five Elements. The governance of the five forms each has excess and deficiency, referring to the Five Movements governing the year. For example, in Ren years, Wood Movement is excessive, so in Ding years, Wood Movement is deficient; in Wu years, Fire Movement is excessive, so in Gui years, Fire Movement is deficient; in Jia years, Earth Movement is excessive, so in Ji years, Earth Movement is deficient; in Geng years, Metal Movement is excessive, so in Yi years, Metal Movement is deficient; in Bing years, Water Movement is excessive, so in Xin years, Water Movement is deficient). Therefore, initially, where there is excess going forward, deficiency follows; where there is deficiency going forward, excess follows. Knowing the arrival and departure, the Qi can be anticipated. (Beginning refers to Heavenly Stems starting with Jia and Earthly Branches starting with Zi. For instance, if Jia year's Earth Movement is excessive, then Yi year's Metal Movement is deficient and follows; if Zi year's Shao Yin is surplus, then Chou year's Tai Yin is deficient and follows. This is "where there is excess going forward, deficiency follows." If Yi year's Metal Movement is deficient, then Bing year's Water Movement is surplus and follows; if Chou year's Tai Yin is deficient, then Yin year's Shao Yang is surplus and follows. This is "where there is deficiency going forward, excess follows." Arrival means going forward; departure means coming. Knowing the coming and going of annual movements allows one to anticipate the excess and deficiency of Qi). Responding to Heaven makes it the Heavenly Treasury; receiving the Year makes it the Year's Direct; the Three Harmonies make the treatment. (This continues from above and below: within sixty years, there are also Tian Fu (Heavenly符), Sui Hui (Year Meeting), and San He (Three Harmonies) governing the year, which are years of balanced Qi without excess or deficiency. Tian Fu refers to: In Earth years, Tai Yin appears above; in Fire years, Shao Yang and Shao Yin appear above; in Metal years, Yang Ming appears above; in Wood years, Jue Yin appears above; in Water years, Tai Yang appears above. This is when the Qi of the Five Movements combines with the Si Tian Qi, thus called Tian Fu. Zhi means meeting. Wood Movement meets Mao, Fire Movement meets Wu, Earth Movement meets the four seasons, Metal Movement meets You, Water Movement meets Zi. This is when the Earthly Branch governing the year meets the Five Movement governing the year, and the Five Element Qi coincides, thus called Sui Hui. San He refers to the combination of Si Tian Qi, Five Movement Qi, and Main Year Qi, also known as Tai Yi Tian Fu. These are all years of balanced Qi without excess or deficiency. See notes on *Lun Yu Liu Wei Zhi Da Lun*).

Huang Di said: How do Upper and Lower summon each other? Gui Yu Qu said: Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin-Yang of Heaven, honored by the Three Yin and Three Yang. Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang of Earth, responded to below by Growth, Flourishing, Transformation, Gathering, and Storage. (Cold, Heat, Dryness, Dampness, Wind, and Fire are the Six Qi of Heaven. Above Tai Yang, Cold Qi governs; above Shao Yin, Heat Qi governs; above Yang Ming, Dryness Qi governs; above Tai Yin, Dampness Qi governs; above Jue Yin, Wind Qi governs; above Shao Yang, Fire Qi governs. Thus, the Three Yin and Three Yang honor the Six Qi of Heaven. Wood, Fire, Earth, Metal, Water, and Fire are the Five Elements of Earth. In Spring, Wood governs and generates; in Summer, Fire governs and flourishes; in Late Summer, Earth governs and transforms; in Autumn, Metal governs and gathers; in Winter, Water governs and stores. Thus, Growth, Flourishing, Transformation, Gathering, and Storage respond below. The Five Qi of Heaven transform the Five Elements of Earth; the Five Elements of Earth present upwards the Six Qi of Heaven. Thus, Upper and Lower mutually induce, and the Qi of the Three Yin and Three Yang is shared by Heaven and Earth. Hence the following text says: Heaven has Yin and Yang, Earth also has Yin and Yang. Ni Zhong Xuan said: Wood, Fire, Fire are the Three Yang of Earth; Metal, Water, Earth are the Three Yin of Earth. The second Qi is Minister Fire, the third Qi is Minister Fire; Earth also has the Six Qi of the Three Yin and Three Yang, hence Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang of Earth). Heaven uses Yang to generate and Yin to lengthen; Earth uses Yang to kill and Yin to store. (Above the middle of the year, Heaven Qi governs, which is Spring and Summer, the Yin-Yang of Heaven. Thus, Heaven uses Yang to generate and Yin to lengthen. Below the middle of the year, Earth Qi governs, which is Autumn and Winter, the Yin-Yang of Earth. Thus, Earth uses Yang to kill and Yin to store. Zhang Yu Shi said: Si Tian Qi governs the first half of the year; Zai Quan Qi governs the second half. Thus, above the middle of the year, Heaven Qi governs; below the middle of the year, Earth Qi governs. However, Si Tian Qi starts from the left of Earth; Zai Quan Qi originates from the right of Heaven. The Qi of Heaven and Earth mutually induce and jointly govern the year, not merely Heaven governing the first half and Earth the second). Heaven has Yin and Yang, Earth also has Yin and Yang. Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang of Earth. Growth, Flourishing, Transformation, Gathering, and Storage, therefore Yang contains Yin, and Yin contains Yang. (This clarifies that Earth also has the Qi of the Three Yin and Three Yang. Wind, Cold, Heat, Dampness, Dryness, and Fire, honored by the Three Yin and Three Yang, mean Heaven has Yin and Yang. Wood, Fire, Earth, Metal, Water, and Fire, responding below with Growth, Flourishing, Transformation, Gathering, and Storage, mean Earth has Yin and Yang. Heaven is Yang, yet has the Qi of the Three Yin and Three Yang, so Yang contains Yin. Earth is Yin, yet has the Qi of the Three Yin and Three Yang, so Yin contains Yang. Yu Shi said: These two sentences introduce the subsequent text on Heaven Five Earth Six and Heaven Six Earth Five). Therefore, to know the Yin-Yang of Heaven and Earth: The Qi responding to Heaven moves and does not stop, hence it shifts right every five years; the Qi responding to Earth is still and keeps its position, hence it cycles every six periods. (Qi responding to Heaven refers to the Qi of Green, Red, White, Black, and Yellow. Moving and not stopping, shifting right every five years means from Jia to Yi, Yi to Bing, Bing to Ding, Ding to Wu; after the Five Movements end, they restart. Qi responding to Earth refers to the Qi of Wood, Fire, Earth, Metal, Water, and Fire. Still and keeping its position, cycling every six periods means from Zi to Chou, Chou to Yin; after six years, it returns to Wu year and restarts Shao Yin). Movement and stillness summon each other, Upper and Lower approach each other, Yin and Yang interlace, and change arises from this. (Movement and stillness summoning each other means the interaction of Heaven and Earth Qi. Upper and Lower approaching each other means the Five Qi of Heaven descend to govern the Five Elements of Earth; the Wood, Fire, Earth, Metal, Water, and Fire of Earth ascend to approach the Six Qi of Heaven. Thus, Heaven Five Earth Six, Heaven Six Earth Five, Yin and Yang interlace, and change is born in a thirty-year cycle (Ji) and a sixty-year cycle (Zhou). According to the Five Qi of Heaven, passing through the Ten Heavenly Stems, transforming the Five Elements of Earth, this is Heaven Five Earth Five. The Wood, Fire, Earth, Metal, Water, and Fire of Earth govern the twelve Earthly Branches positions: Zi-Wu Shao Yin Jun Huo Si Tian, Chou-Wei Tai Yin Shi Tu Si Tian, Yin-Shen Shao Yang Xiang Huo Si Tian, Mao-You Yang Ming Zao Jin Si Tian, Chen-Xu Tai Yang Han Shui Si Tian, Si-Hai Jue Yin Feng Mu Si Tian, this is Earth Six Heaven Six. Hence the previous text says Qi responding to Heaven shifts right every five years; Qi responding to Earth cycles every six periods. The following text says: Completing the weather of Heaven, six periods make one preparation; finishing the record of Earth, five years make one cycle).

Huang Di said: Regarding the cycles of Upper and Lower, is there a number? Gui Yu Qu said: Heaven uses six as the measure, Earth uses five as the system. Completing the weather of Heaven, six periods make one preparation; finishing the record of Earth, five years make one cycle. Jun Huo shines by brightness, Xiang Huo stands by position. (Cycles of Upper and Lower refer to Heavenly Stems and Earthly Branches combining five and six. Thirty years make one Ji, sixty years make one Zhou. Heaven using six as the measure means using the Three Yin and Three Yang as the rhythm. Earth using five as the system means using the positions of the Five Elements as the structure. Completing the weather of Heaven: Zi belongs to Shao Yin Jun Huo Si Tian, Chou to Tai Yin Shi Tu Si Tian, Yin to Shao Yang Xiang Huo Si Tian, Mao to Yang Ming Zao Jin Si Tian, Chen to Tai Yang Han Shui Si Tian, Si to Jue Yin Feng Mu Si Tian. Six periods constitute one preparation of the Three Yin and Three Yang. Finishing the record of Earth: Jia governs Earth Movement, Yi governs Metal Movement, Bing governs Water Movement, Ding governs Wood Movement, Wu governs Fire Movement. Five years constitute one cycle of the Five Movements. Thus, Jun Huo shines by brightness and is in Heaven, while Xiang Huo stands by position and is below. This means Earth forms the Five Elements with one Fire, while Heaven forms the Six Qi with two Fires. Yu Shi said: The twelve Earthly Branches of Earth correspond upwards to Si Tian Qi; the ten Heavenly Stems of Heaven combine downwards with the Five Elements of Earth). Five and six combine, and seven hundred and twenty Qi make one Ji, totaling thirty years. One thousand four hundred and forty Qi total sixty years to make one Zhou. Deficiency and excess are all seen here. (Fifteen days make one Qi. Five Movements and Six Qi combine to govern the year, making twenty-four Qi per year. Calculating seven hundred and twenty Qi makes one Ji. Ji means small convergence. Since five times six is thirty, and six times five is thirty, thirty years make one convergence. From Jia Zi to Gui Hai, sixty years make one Zhou. The Qi of excess and deficiency can all be seen here).

Huang Di said: Your words, Master, finish the weather of Heaven above and the record of Earth below, truly comprehensively. I wish to hear and preserve it, to govern the people above and the body below, making the common people clear, harmonizing upper and lower, letting virtue and grace flow downward, ensuring descendants have no worries, transmitting it to future generations without end. May I hear it? From here on, it reiterates that the Five Movements and Six Qi govern the year, cycling endlessly without start or end, enabling all future generations and the people to know the numbers of Heaven and Earth Yin-Yang, avoiding disasters. This reflects the sages' concern for the people and the endless flow of virtue. Gui Yu Qu said: The mechanism of the ultimate numbers is close, tight, and subtle. Its coming can be seen, its going can be traced. Respect it and prosper; neglect it and perish. Acting without Dao for selfish gain will surely bring premature disaster. Carefully obeying the Way of Heaven, I request to speak the essentials. (Ultimate numbers refer to the fixed numbers of excess and deficiency. Mechanism refers to moving before the time. Po means near; Ze means rise. It says the movement of Qi mechanism is very subtle, able to trace past...)