经曰∶天气下降，地气随之，地气上升，天气从之，运居其中，而常先也，恶所不胜，归所
同和，随运归从，而生其病也。故上胜则天气降而下，下胜则地气逆而上，胜之多少，而差其分。
微者少差，甚者大差，甚则位易气交，易
则大变生而病作矣。
（新添）差者，差其平常之气候也，而有盛衰之变也。日得其位，常化也，命其位而方月可
知也。六位之气，太少异也，上升下降，随气所在，以定其方，随其各位之方占之。太少者，太
者之至徐而常，少者暴而亡。暴者速而不久，长亡无也。
曰天地盈虚何如？天气不足，地气随之，地气不足，天气从之，运居其中也。地气胜则岁运
上升，天气胜则岁运下降，运气常先，恶所不胜，归所同和，随运归从，而生其病。病生者，非
其位则变生病矣。
六气应五行之变，位有终始，气有国中，上下不同，求之异也。位者地也，气者天也，天地
之气，互有差移，故气之国中，中者地主事，则气流于地，初者天用事，则气腾于天。初与中，
皆分六步而率科尔。国中各差三十日余四十三刻四分刻之三也。其差者，一气六十日，乃天地用事也。
前说多少而差其分者，乃天地之气升降，差其分有多少也。微者少差，甚者大差，（微者徐，
暴者速。）甚则位易气交，易则大变生而病作矣。《大要》曰∶甚纪五分，微纪七分，其差可见。
微者小差，徐而迟也，七分也。一分乃十五日，七分者，乃一百十五日，而应其候。甚者大
差，五分也，乃七十五日，而应差过其数矣。其差一说，六元纪论曰∶善。五运之气，亦复岁乎？
（先有胜复，后有复报也。）郁极乃发，待时而作也。待，谓不及差分位也。大温发于辰己，大
热发于申未，大凉发于戌亥，大寒发于丑寅，其温热凉寒，本发于四正之位。子午卯酉，乃春夏
秋冬也。其春温发于寅卯是也，差于辰巳，夏热当午，差于申未，秋凉当于酉位，差于戌亥，
大寒当于子位，差于丑寅也。各差三十日四十三刻四分刻之三。大纪、微纪者，大纪暴急，为病
甚，微者徐，为病持，（持，谓相执持也。）明五郁之早晏也。
假令丙申岁，辛亥为司地，丁酉年，亥为司地右间，戊戌年，亥为司天左间，己亥年，迁
正司。亥乃木，正化伏其己土运。土气之下，木气承之，其运雨风清，胜复同化也。（亥年木胜
土不及。）更或入天冲宫治，民恭，小游太一，土郁不能升发。至庚子年，庚乃金运，己土之子
也，克其亥年司天之木，救其己土，子来救母，土不能郁也。暴急者，七十五日而发也。
歌曰∶天气生运为顺化，运生天气为小逆。天气克运号天刑，运胜天为不和契。太过天刑
运反平，或运胜天为大逆（旧经）。
天气生者，是谓二火生天，在上，而土运在中。土运司天，生金，为主运，金司天，生水，
为主运，水司天，生木，为主运，木司天，生火，为主运之类，皆是临于子位之上，而非为逆，
故曰顺也、化也。运生天气者，是为木运生火，司天，火运生土，司天，土运生金，司天，金运
生水，司天，水运生木，司天之类是也。然父子之义，则父为运，子为令，反子临父位之上，虽
气用，是不当其位，而亦为逆，故曰小逆。（新添）假令壬子年，壬为木运，司天，乃君火侍奉
于天令也，子临父位，为小逆。天气克运者，是谓司天气能克运化，则木运，金司天克之，命曰
天刑。金运上临少阴、少阳，火运上临太阳，水运上临太阴，土运上临厥阴之类，皆是运与天不
相得，而天气克之运，故曰天刑。刑者，克也。运胜天者，是谓岁运克司天之气也。然运克天气，
而不相得，故曰不和契也。（新添）假令乙亥年，乙乃金运，亥乃厥阴木，运克天，令不能和契
而已。太过天刑运反平者，岁火运上临太阳，金运上临少阴、少阳，然虽岁运太过，而气制之，
其化减半，而反平也。或云既反平，则各无胜克之生者，误也。如金运太过，而上临二火，天
气制之，金运反平，而不能胜克于木，风木无畏，而与金运齐化，而和平也。其运本为太过而胜
木，（金气之下，木气承
之。）曲则强制于运，其化方减，非为自然，安为无病之运。火运亦然，故经曰太征火运，赫曦
之纪云上羽与正征同，其生化举其病。颜氏曰∶病金则反炎，运也，岂不深思气相得则和，不相
得则病。今既六气克运，而不相得，安得反无病乎。太过天刑，运气反平，不能胜，亦有自怫之
病，而生于己矣。或不然者，是未明经之奥也。运胜天为大逆者，水运上临少阳，土运上临太阳，
皆运胜司天之气，是谓下克，为逆，运更太过，故曰大逆，而不和也。少宫不及者，天刑，谓木
运上临阳明，土运上临厥阴，水运上临太阴也。胜天者，木运上临太阴，火运上临阳明，金运上
临厥阴也。然五行之道，己不及，则己所不胜者来克之，己所胜者来轻侮之。岁运不及，而与天
运更不相得，其运屈伏，而不能为用，其运同司天正气之化也。故下文曰∶如火运上临阳明，则
其化反同天正气。推太少正同，反同正商，是谓与干金运之化同也。木运上临太阴，则反同正宫，
是谓土运之同化也。余皆仿此。故曰其化反同天正气耳。或云既运同天正化，则便为平岁，而无
变灾也，误也。何以明之？然言∶不详经曰少角木运，上商与正商同。（新添）《内经》所说太
少二宫，庚为太商，乙为少商，乙卯、乙酉为正商，庚年三月为正商也。（庚年建戌，三月庚辰。）
其病支废痈肿疮疡，邪伤肝也。其所伤于肝木，上宫与正宫同，肃瑟肃杀，则金之化也。炎赫沸
腾，火来复也，眚于三，三者，火为豕，复眚在东方木，三也。其主飞蠹蛆雉者，乃物内自化也，
飞乃羽虫也，蠹乃内生虫也，蛆乃蛆蝇之生也。乃为雷霆，如火之卒爆，化霹雳也。又言少征火，
云上商与正商同，邪伤心也。凝惨凛冽，则水之德也。豪雨霖霪，土之复也。眚于九，火之分也。
其骤注雷霆震惊，天地气争气交之内，害反伤及鳞类，沉阴霪雨。又言少宫土，上角与正角同，
其病飧泄，邪伤脾也。震惊飘扬，木之德也。苍干散落，金之复也。其眚四维，土之位也。其主
败折，虎野狼诸兽以害于木，及伤生命也。清气乃用，生政乃辱，然生政者，木气屈也。又言少商
金，上角与正角同，邪伤肺也。炎光赫烈，火之德也。冰雪霜雹，水之复也。眚于七，金之灾也，
害也。其主鳞伏，彘鼠出见，于时潜伏于鳞羽也。岁气早至，乃生大寒。又言少羽水，云上宫与
正宫同，其病癃 ，邪伤肾也。其化丰满，土之德也。埃昏骤雨，则振拉摧拔，木之复也。眚于
一，水之分也。其主毛虫显，狐 变化不藏，见诸兽所伤，土化之物，反害裸虫之长，并狐 变
化妖魅，虫见不藏也。凡此之言，皆是明太少运与天气不相得，而其化反同司天正气之化，胜复
之纲也。细而推之，万物悉由之矣，安得言其一，类推之者也。随运之。经言病之寒热温凉，以
运气推移，上下加临，参合而取盛衰，则可以言其病之情势也。
经文说：天气下降，地气随之跟随；地气上升，天气从之顺从。岁运居于天地之气中间，且常常处于先导地位。岁运厌恶其所不胜（即克制它的五行），归向与其同和（即相生或同类）的气，随着岁运的归附与顺从，从而产生疾病。所以，司天之气胜则天气降而下行，在泉之气胜则地气逆而上行，胜气的多少不同，导致气候差异的程度也不同。轻微者差异小，严重则差异大。严重时位置互换，气机交争，位置改变则发生大的变化，于是疾病发作了。
（新添注）差，是指偏离平常的气候，而有盛衰的变化。日得其位，是常态化的表现，确定了其位置，就可以知道对应月份的气候了。六步之位的气，有太过与不及的区别，上升下降，随着气所在的位置，以此确定方位，根据各位的方位来占测。太过之气到来缓慢而持久，不及之气暴烈而短暂。暴烈之气速度快但不长久，短暂无常。
问：天地的盈虚情况如何？答：天气不足，地气随之跟随；地气不足，天气从之顺从，岁运居于其中。地气胜则岁运上升，天气胜则岁运下降，运气常处先导地位，厌恶所不胜，归向所同和，随着岁运的归附顺从，而产生疾病。疾病的发生，是因为气不在其应有的位置，从而变异生病。
六气应合五行的变化，位置有终始，气有国中（指中央土位），上下不同，求索其理也有差异。位指的是地，气指的是天。天地之气，互相有偏差移动，所以在气之国中，当中央土主事时，气流于地；当初之气天主事时，气腾于天。初之气与中之气，都分为六步，每步大约六十日零四十三刻又四分之三刻。这种偏差，一气为六十日，是天地主事的时间。
前文所说的“多少而差其分”，是指天地之气的升降，偏差的分数有多少之分。轻微者偏差少，严重则偏差大。（轻微者徐缓，暴烈者迅速。）严重时位置互换，气机交争，位置改变则发生大的变化，于是疾病发作了。《大要》说：严重的偏差以五分计，轻微的偏差以七分计，其偏差可见。轻微者是小的偏差，徐缓而迟滞，为七分。一分等于十五日，七分就是一百一十五日，以应合其气候。严重的是大的偏差，为五分，即七十五日，以应合偏差超过其数的情况。关于偏差的另一说法，《六元正纪大论》说：好。五运之气，也复岁吗？（先有胜气、复气，后有报复之气。）郁结至极乃发，等待时机而作。待，指不及的差分位置。大温发于辰巳年，大热发于申未年，大凉发于戌亥年，大寒发于丑寅年，其温热凉寒，本发于四正之位。子午卯酉，代表春夏秋冬。春温发于寅卯，偏差于辰巳；夏热正当午，偏差于申未；秋凉正当酉位，偏差于戌亥；大寒正当子位，偏差于丑寅。各偏差三十日四十三刻又四分之三刻。大纪、微纪，大纪指暴急，致病严重；微者徐缓，致病持久而轻。（持，指相互执持。）阐明五郁的早晚。
例如丙申年，辛亥年为司地（在泉），丁酉年，亥为司地右间，戊戌年，亥为司天左间，己亥年，迁正司天。亥属木，正化伏于己土运。土气之下，木气承之，其运雨风清，胜复同化。（亥年木胜，土不及。）或者进入天冲宫治疗，民众恭敬，小游太一，土郁不能升发。到了庚子年，庚为金运，是己土之子，克制亥年司天之木，救助己土，子来救母，土不再郁结。暴急者，七十五日而发。
歌诀说：天气生运为顺化，运生天气为小逆。天气克运号天刑，运胜天为不和契。太过天刑运反平，或运胜天为大逆（旧经）。
天气生者，称为二火生天，在上，而土运在中。土运司天，生金，为主运；金司天，生水，为主运；水司天，生木，为主运；木司天，生火，为主运之类，皆是临于子位之上，而非为逆，故曰顺也、化也。运生天气者，是为木运生火司天，火运生土司天，土运生金司天，金运生水司天，水运生木司天之类是也。然而父子之义，父为运，子为令，反子临父位之上，虽气用，是不当其位，而亦为逆，故曰小逆。（新添）例如壬子年，壬为木运司天，乃君火侍奉于天令，子临父位，为小逆。天气克运者，是指司天气能克运化，则木运，金司天克之，命曰天刑。金运上临少阴、少阳，火运上临太阳，水运上临太阴，土运上临厥阴之类，皆是运与天不相得，而天气克之运，故曰天刑。刑者，克也。运胜天者，是指岁运克司天之气。然而运克天气，而不相得，故曰不和契也。（新添）例如乙亥年，乙乃金运，亥乃厥阴木，运克天，令不能和契而已。太过天刑运反平者，岁火运上临太阳，金运上临少阴、少阳，然虽岁运太过，而气制之，其化减半，而反平也。或者说既然反平，则各无胜克之生者，这是错误的。如金运太过，而上临二火，天气制之，金运反平，而不能胜克于木，风木无畏，而与金运齐化，而和平也。其运本为太过而胜木，（金气之下，木气承之。）曲则强制于运，其化方减，非为自然，安为无病之运。火运亦然，故经曰太征火运，赫曦之纪云上羽与正征同，其生化举其病。颜氏说：病金则反炎，运也，岂不深思气相得则和，不相得则病。今既六气克运，而不相得，安得反无病乎。太过天刑，运气反平，不能胜，亦有自怫之病，而生于己矣。或不然者，是未明经之奥也。运胜天为大逆者，水运上临少阳，土运上临太阳，皆运胜司天之气，是谓下克，为逆，运更太过，故曰大逆，而不和也。少宫不及者，天刑，谓木运上临阳明，土运上临厥阴，水运上临太阴也。胜天者，木运上临太阴，火运上临阳明，金运上临厥阴也。然五行之道，己不及，则己所不胜者来克之，己所胜者来轻侮之。岁运不及，而与天运更不相得，其运屈伏，而不能为用，其运同司天正气之化也。故下文曰：如火运上临阳明，则其化反同天正气。推太少正同，反同正商，是谓与干金运之化同也。木运上临太阴，则反同正宫，是谓土运之同化也。余皆仿此。故曰其化反同天正气耳。或云既运同天正化，则便为平岁，而无变灾也，误也。何以明之？然言：不详经曰少角木运，上商与正商同。（新添）《内经》所说太少二宫，庚为太商，乙为少商，乙卯、乙酉为正商，庚年三月为正商也。（庚年建戌，三月庚辰。）其病支废痈肿疮疡，邪伤肝也。其所伤于肝木，上宫与正宫同，肃瑟肃杀，则金之化也。炎赫沸腾，火来复也，眚于三，三者，火为豕，复眚在东方木，三也。其主飞蠹蛆雉者，乃物内自化也，飞乃羽虫也，蠹乃内生虫也，蛆乃蛆蝇之生也。乃为雷霆，如火之卒爆，化霹雳也。又言少征火，云上商与正商同，邪伤心也。凝惨凛冽，则水之德也。豪雨霖霪，土之复也。眚于九，火之分也。其骤注雷霆震惊，天地气争气交之内，害反伤及鳞类，沉阴霪雨。又言少宫土，上角与正角同，其病飧泄，邪伤脾也。震惊飘扬，木之德也。苍干散落，金之复也。其眚四维，土之位也。其主败折，虎野狼诸兽以害于木，及伤生命也。清气乃用，生政乃辱，然生政者，木气屈也。又言少商金，上角与正角同，邪伤肺也。炎光赫烈，火之德也。冰雪霜雹，水之复也。眚于七，金之灾也，害也。其主鳞伏，彘鼠出见，于时潜伏于鳞羽也。岁气早至，乃生大寒。又言少羽水，云上宫与正宫同，其病癃闭，邪伤肾也。其化丰满，土之德也。埃昏骤雨，则振拉摧拔，木之复也。眚于一，水之分也。其主毛虫显，狐 变化不藏，见诸兽所伤，土化之物，反害裸虫之长，并狐 变化妖魅，虫见不藏也。凡此之言，皆是明太少运与天气不相得，而其化反同司天正气之化，胜复之纲也。细而推之，万物悉由之矣，安得言其一，类推之者也。随运之。经言病之寒热温凉，以运气推移，上下加临，参合而取盛衰，则可以言其病之情势也。
The classic states: Heaven's Qi descends, Earth's Qi follows; Earth's Qi ascends, Heaven's Qi accompanies it. The Movement (Yun) resides in the middle and is often the pioneer. It dislikes what it cannot overcome (i.e., the element that controls it), returns to what is harmonious with it (i.e., generating or similar elements), and following the Movement's return and compliance, diseases arise. Therefore, if the ruling Qi of Heaven (Si Tian) prevails, Heaven's Qi descends and moves downward; if the ruling Qi of Earth (Zai Quan) prevails, Earth's Qi rebels and moves upward. The degree of prevalence determines the extent of the difference. Minor differences are slight, while severe ones are large. When severe, positions change and Qi intersects; when positions change, major transformations occur, and diseases manifest.
(New addition) "Difference" refers to deviation from normal climate conditions, involving changes in excess and deficiency. When the sun occupies its proper position, it represents normal transformation; determining its position allows one to know the climate for the corresponding months. The Qi of the six positions differs in terms of Excess (Tai) and Deficiency (Shao). Ascending and descending follow the location of the Qi to determine direction, and one divines based on the direction of each position. The arrival of Excess Qi is slow and constant, while Deficient Qi is violent and fleeting. Violent Qi is fast but short-lived, existing briefly and then vanishing.
Question: What is the state of fullness and emptiness of Heaven and Earth? Answer: If Heaven's Qi is insufficient, Earth's Qi follows; if Earth's Qi is insufficient, Heaven's Qi complies. The Movement resides in between. If Earth's Qi prevails, the annual Movement rises; if Heaven's Qi prevails, the annual Movement descends. The Luck (Yun) is always primary, disliking what it cannot overcome, returning to what is harmonious, and following the Movement's compliance to generate disease. Disease arises because the Qi is not in its proper position, leading to pathological changes.
The Six Qi correspond to the variations of the Five Elements. Positions have beginnings and ends, Qi has its realm in the center (Earth), and the upper and lower are different, requiring distinct approaches to understanding. Position refers to Earth, Qi refers to Heaven. The Qi of Heaven and Earth mutually shift and deviate. Thus, in the realm of Qi, when Central Earth presides, Qi flows into the Earth; when the Initial Qi (Heaven) presides, Qi ascends to Heaven. Both Initial and Middle Qi are divided into six steps, each approximately sixty days, forty-three ke, and three-quarters of a ke. This deviation occurs over sixty days per Qi phase, representing the time Heaven and Earth preside.
The previously mentioned "difference in degrees" refers to the ascending and descending of Heaven and Earth's Qi, where the fraction of deviation varies. Minor deviations are small, severe ones are large. (Minor is slow, violent is fast.) Severe cases involve positional exchange and Qi intersection; upon change, major transformations arise, and diseases commence. The *Da Yao* states: Severe deviations are measured by five parts, minor deviations by seven parts, making the difference visible. Minor deviation implies slowness and delay, corresponding to seven parts. One part equals fifteen days; seven parts equal one hundred fifteen days, corresponding to the climatic signs. Severe deviation corresponds to five parts, i.e., seventy-five days, reflecting a deviation exceeding the standard number. Another explanation from the *Liu Yuan Zheng Ji Da Lun* says: Excellent. Do the Five Movements also repeat annually? (First there is Prevailing and Repelling Qi, then retaliatory Qi.) Depression reaches its peak before erupting, waiting for the appropriate time. "Waiting" refers to the deficient difference and positional gaps. Great Warmth erupts in Chen and Si years, Great Heat in Shen and Wei years, Great Coolness in Xu and Hai years, Great Cold in Chou and Yin years. These warm, hot, cool, and cold energies originally originate from the four cardinal positions. Zi, Wu, Mao, You represent Spring, Summer, Autumn, Winter. Spring warmth originates in Yin and Mao, deviating in Chen and Si; Summer heat peaks at Wu, deviating in Shen and Wei; Autumn coolness peaks at You, deviating in Xu and Hai; Great Cold peaks at Zi, deviating in Chou and Yin. Each deviates by thirty days, forty-three ke, and three-quarters of a ke. "Great Record" and "Minor Record": Great Record indicates violence and urgency, causing severe illness; Minor Record indicates slowness, causing persistent, milder illness. ("Persistent" means mutual holding.) This clarifies the early or late onset of the Five Depressions.
For example, in Bing Shen year, Xin Hai is the Ruling Qi of Earth (Zai Quan); in Ding You year, Hai is the Right Assistant of Zai Quan; in Wu Xu year, Hai is the Left Assistant of Si Tian; in Ji Hai year, it transitions to preside as Si Tian. Hai belongs to Wood, which is subdued by the Ji Earth Movement. Below Earth Qi, Wood Qi succeeds it. The movement involves rain, wind, and clarity, with prevailing and repelling aspects sharing the same transformation. (In Hai year, Wood prevails, Earth is deficient.) Alternatively, entering the Tian Chong Palace for treatment, people are respectful, Xiao You Tai Yi, Earth depression prevents rising and emitting. By Geng Zi year, Geng is Metal Movement, the son of Ji Earth. It controls the Wood of Si Tian from Hai year, saving Ji Earth. The son saves the mother, so Earth is no longer depressed. Violent cases erupt within seventy-five days.
The verse states: When Heaven's Qi generates Movement, it is Smooth Transformation (Shun Hua); when Movement generates Heaven's Qi, it is Minor Rebellion (Xiao Ni). When Heaven's Qi controls Movement, it is called Heavenly Punishment (Tian Xing); when Movement surpasses Heaven, it is Discordant Contract (Bu He Qi). In Excess Heavenly Punishment, Movement becomes balanced; or when Movement surpasses Heaven, it is Major Rebellion (Da Ni) (Old Classic).
"Heaven's Qi generates" refers to Two Fires generating Heaven, located above, with Earth Movement in the middle. When Earth Movement presides as Si Tian, it generates Metal, becoming the Main Movement; when Metal presides, it generates Water as Main Movement; when Water presides, it generates Wood; when Wood presides, it generates Fire. All these occur above the Zi position and are not rebellious, hence called Smooth and Transformative. "Movement generates Heaven's Qi" refers to Wood Movement generating Fire Si Tian, Fire Movement generating Earth Si Tian, etc. However, in the father-son relationship, Father is Movement, Son is Command. If the Son occupies the Father's position, although Qi functions, it is out of place and thus rebellious, hence called Minor Rebellion. (New addition) For instance, in Ren Zi year, Ren is Wood Movement presiding as Si Tian, with Jun Fire serving the Heavenly Command. The Son occupies the Father's position, constituting Minor Rebellion. "Heaven's Qi controls Movement" means the Si Tian Qi controls the Movement transformation. For example, Metal Si Tian controls Wood Movement, named Heavenly Punishment. When Metal Movement is above Shao Yin/Shao Yang, Fire Movement above Tai Yang, Water Movement above Tai Yin, Earth Movement above Jue Yin, the Movement and Heaven do not accord, and Heaven's Qi controls the Movement, hence Heavenly Punishment. "Punishment" means control. "Movement surpasses Heaven" means the Annual Movement controls the Si Tian Qi. Since Movement controlling Heaven leads to discord, it is called Discordant Contract. (New addition) For example, in Yi Hai year, Yi is Metal Movement, Hai is Jue Yin Wood. Movement controls Heaven, so the command cannot harmonize. In Excess Heavenly Punishment, Movement becomes balanced: e.g., Fire Movement above Tai Yang, Metal Movement above Shao Yin/Shao Yang. Although the Annual Movement is Excessive, it is controlled by Qi, halving its transformation and becoming balanced. Some say that since it is balanced, there is no generation of winning/losing, which is wrong. If Metal Movement is excessive and above the two Fires, Heaven's Qi controls it, making Metal balanced and unable to control Wood. Wind-Wood feels no fear and transforms together with Metal in harmony. Originally, the Movement was excessive and controlled Wood (Wood succeeds below Metal Qi), but forced restriction reduces transformation, which is unnatural, so how can it be a disease-free movement? The same applies to Fire Movement. Thus, the classic states: Tai Zheng Fire Movement, the record of He Xi, says "Cloud Yu is the same as Zheng Zheng," listing its pathogenesis. Yan Shi said: Pathological Metal manifests as inflammation. Should we not deeply consider that harmonious Qi brings peace, while discordant Qi brings disease? Now, since the Six Qi control the Movement and are discordant, how can there be no disease? Even if Excess Heavenly Punishment results in balanced Luck that cannot prevail, self-depression causes illness. Otherwise, one does not understand the profound meaning of the classics. "Movement surpasses Heaven is Major Rebellion": Water Movement above Shao Yang, Earth Movement above Tai Yang. Here, Movement surpasses Si Tian Qi, known as Lower Control, which is rebellious. With further excess, it is called Major Rebellion and discordant. "Minor Gong Deficiency" is Heavenly Punishment: Wood Movement above Yang Ming, Earth Movement above Jue Yin, Water Movement above Tai Yin. "Surpassing Heaven": Wood Movement above Tai Yin, Fire Movement above Yang Ming, Metal Movement above Jue Yin. According to the Way of Five Elements, if one is deficient, what one cannot overcome controls it, and what one overcomes bullies it. When Annual Movement is deficient and discordant with Heavenly Movement, the Movement is suppressed and ineffective, transforming similarly to the righteous Qi of Si Tian. Hence, the following text states: If Fire Movement is above Yang Ming, its transformation resembles the righteous Qi of Heaven. Inferring that Minor and Excess are consistent, it reverses to resemble Zheng Shang (Metal), meaning it shares the transformation of Dry Metal Movement. If Wood Movement is above Tai Yin, it resembles Zheng Gong (Earth), sharing Earth's transformation. Others follow this pattern. Hence, it is said that the transformation resembles the righteous Qi of Heaven. Some claim that since Movement shares Heavenly transformation, it is a peaceful year without disaster, which is wrong. How to explain? The classic states: Minor Jiao Wood Movement, above Shang is the same as Zheng Shang. (New addition) In the *Nei Jing*, regarding Excess and Minor Gong, Geng is Tai Shang, Yi is Shao Shang. Yi Mao and Yi You are Zheng Shang. In Geng year, March is Zheng Shang. (Geng year builds Xu, March is Geng Chen.) Diseases include limb paralysis, carbuncles, sores, and ulcers, caused by evil injuring Liver Wood. Injury to Liver Wood, resembling Zheng Gong, exhibits desolate and killing qualities, representing Metal's transformation. Scorching heat indicates Fire's retaliation. Disaster occurs in Three; Three represents Fire as Pig. Retaliatory disaster affects Eastern Wood (Three). Dominant phenomena include flying insects, borers, maggots, and pheasants, representing internal transformation. Flying refers to feathered creatures, borer to internal worms, maggot to fly larvae. Thunderstorms occur like sudden fire explosions, transforming into lightning. Regarding Minor Zheng Fire, above Shang is the same as Zheng Shang, evil injures Heart. Condensation and cold represent Water's virtue. Heavy rains represent Earth's retaliation. Disaster occurs in Nine, the division of Fire. Sudden thunder shocks, Heaven and Earth Qi contend within Qi intersection, harming scaled creatures, bringing heavy yin rain. Regarding Minor Gong Earth, above Jiao is the same as Zheng Jiao. Disease is undigested diarrhea, evil injures Spleen. Shock and fluttering represent Wood's virtue. Desolation and falling leaves represent Metal's retaliation. Disaster occurs in Four Corners, the position of Earth. Dominant phenomena include breakage; tigers, wolves, and other beasts harm Wood and life. Clear Qi is used, and generative policy is humiliated. Generative policy refers to the屈 (suppression) of Wood Qi. Regarding Minor Shang Metal, above Jiao is the same as Zheng Jiao, evil injures Lung. Blazing light represents Fire's virtue. Ice, snow, frost, and hail represent Water's retaliation. Disaster occurs in Seven, the calamity of Metal. Dominant phenomena include hiding scaled creatures; pigs and rats appear, while scaled and feathered creatures hide. Early arrival of yearly Qi generates Great Cold. Regarding Minor Yu Water, above Gong is the same as Zheng Gong. Disease is strangury, evil injures Kidney. Plump transformation represents Earth's virtue. Dust, dusk, and sudden rain indicate shaking and uprooting, representing Wood's retaliation. Disaster occurs in One, the division of Water. Dominant phenomena include prominent hairy creatures; foxes transform and do not hide. Beasts are injured; Earth-transformed things harm naked creatures. Fox transformations and demons appear; insects show without hiding. All these statements clarify that when Excess/Minor Movement and Heaven's Qi are discordant, the transformation resembles the righteous Qi of Si Tian, outlining the framework of Prevailing and Repelling. Detailed inference shows all things follow this principle. How can one speak of just one aspect and infer others? Following the Movement. The classic states that the cold, heat, warmth, and coolness of diseases are determined by the推移 (progression) of Luck, the superposition of Upper and Lower, combining them to assess excess and deficiency, thereby describing the condition of the disease.