三十二难曰∶五脏俱等，而心肺独在膈上者，何也？
然∶心者血，肺者气，血为荣，气为卫，
相随上下，谓之荣卫，通行经络，荣周于外，故令心肺在膈上也。
《素问·五脏生成篇》曰∶诸血皆属于心，诸气皆属于肺。是心主血，血为荣，肺主气，气为
卫，血流据气，气动根据血，营卫相随，通行经络，周于身外，犹天道之运于上，故居膈上也。膈，
膈膜也。凡人心肺之下，诸脏之上，有膈膜一层，薄如细网，随呼吸以升降，遮隔浊气，不使上薰
于心肺也。首节明血气之用，此节言血气之体，以见人身脏腑，皆赖血气之荣养也。
三十三难曰∶肝青象木，肺白象金，肝得水而沉，木得水而浮，肺得水而浮，金得水而沉，其
意何也？然肝者，非为纯木也，乙，角也，庚之柔。大言阴与阳，小言夫与妇。释其微阳，而吸其
微阴之气，其意乐金，又行阴道多，故令肝得水而
沉也。肺者，非为纯金也，辛、商也，丙之柔。大言阴与阳，小言夫与妇。释其微阴，婚而就火，
其意乐火，又行阳道多，故令肺得水而浮也。肺熟而复沉，肝熟而复浮者，何也？故知辛当归庚，
乙当归甲也。
此言阴阳互根，五行化合之理。人身不外乎阴阳，交则生，不交则病，离则死。越人特举肝
肺而言者，肝藏魂，肺藏魄，魂魄为一身阴阳之主宰也。以十干合脏腑，甲阳木应胆，乙阴木应
肝。丙阳火应小肠，丁阴火应心，戊阳土应胃，己阴土应脾，庚阳金应大肠，辛阴金应肺，壬阳水
应膀胱，癸阴水应肾。若以五音配五行，宫土、商金、角木、征火、羽水，各因十干之阴阳，而分
太少也。肝属乙木，得水当浮，何以反沉？
然∶肝虽乙木，乙与庚合，庚为阳金，金性本沉，妇当
从夫，其意乐金。而失木之本性，故得水反沉也。肺属辛金，金得水当沉，何以反浮？
然∶肺虽辛
金，辛与丙合，丙为阳火，火性炎上，妇当从夫，其意乐火，而失金之本性，故得水反浮也。生则
生气旺，故能化合，熟则生气尽，故不能化合。所以肝熟而复浮，肺熟而复沉，各归其本性也。大
而言之，即天地之阴阳，小而言之，即人伦之夫妇，其理一也。
夫肝属足厥阴经，位于膈下，故行阴道多也。肺属手太阴经，位于膈上，故行阳道多也。今举
肝肺类推，则脏腑阴阳之化合，从可会通矣。
按∶十干者，甲乙、丙丁、戊己、庚辛、壬癸也。五行化合者，甲己化土，乙庚化金，丙辛
化水，丁壬化木，戊癸化火也。化合之义，未有明其所以然者，请详言之。术士佥谓逢龙则化，
盖甲己之年，首丙寅月，次丁卯，次戊辰。辰为龙，龙善变化，戊为阳土，此一年之运，皆当
属土。汪双池非之，言寅月三阳出于地上，是地气始升也，化气当自寅月始，如甲己之年，首
丙寅月，丙火生土，故甲己化土。化气者，化其所生之气也，余可类推。斯说颇为近理，然于
化合之义，究不能明。或谓经曰丹天之气，经于牛女戊分， 天之气，经于心尾己分，苍天之
气，经于危室柳鬼，素天之气，经于亢氐毕昂，玄天之气，经于张翼娄胃，其戊己分者，则奎
壁角轸也。五天五行之守气，各有所横，以加于宿度，临于十干之上。如 气于心尾己分，心
尾当甲，角轸当己，故土位甲己也，以下皆然。此言似近理而实非，盖天动而虚，其气圆通，
而初无定气，其临御五行，自有本然当然之则，而初非有守气以期之也。况所谓化气者，逢合
则化，不逢合则不化。五天之气，虽应五行，而于化合之理，无所取义，未可执也。萧吉《五
行大义》引季氏《阴说》曰∶木八畏庚九，故以妹乙妻庚，庚气在秋，和以木气，是以荠麦当
秋而生，所谓妻来之义。火七畏壬六，故以妹丁妻壬，壬得火热气，故款冬当冬而华。金九畏丙七，
故以妹辛妻丙，丙得金气，故首夏靡草荠麦死。故夏至之后，三庚为伏，以畏火也。土五畏甲
八，故以妹己妻甲，土带阴阳，合以雌嫁木，故能生物也。水六畏土，故以妹癸妻戊，五行相
和，是其合也。张行成《翼元》云∶天元五运之数，以坤元主土，配中央作五行之化源，自土
至火，以次相生，然十干配五行，多不类者，盖有相克之变量在其中也。甲木克己土为妻，生
庚金为一变。乙庚次甲己，故乙庚为金运。庚金克乙木，生丙火，丙火克辛金，生壬水，自乙
庚之金生壬水，凡两变。丙辛次乙庚，故丙辛为水运。丙火克辛金，生壬水，壬水克丁火，生
戊土，戊土克癸水，生甲木，自丙辛之水生甲木，凡三变。丁壬次丙辛，故丁壬为木运。壬水
克丁火，生戊土，戊土克癸水，生甲木，甲木克己土，生庚金，庚金克乙木，生丙火，自丁壬
之木生丙火，凡四变。戊癸次丁壬，故戊癸为火运。戊土克癸水，生甲木，甲木克己土，生庚
金，庚金克乙木，生丙火，丙火克辛金，生壬水，壬水克丁火，生戊土，自戊癸之火生戊土，
凡五变。甲己又次戊癸，故甲己复为土运。于是戊癸会于中央也。此说皆尽五行生克之妙，然
阴阳之理，以和为洽，夫妇之道，非胁可成，究未若罗淡生《内经博议》引申《天元玉册》之
义晓畅也，岐伯述《天元玉册》曰∶太虚寥廓，肇基化元，万物资始，五运终天，布气真灵，
总统坤元。夫肇基化元而布气真灵，乃云总统于坤元，是坤元为万物之母也。坤元既为万物之
母，而总统之，则天亦必有以先用之也。天之十干，以戊己居中宫，而先用水火，然后成于
金木，岂非总统坤元，而以土为首之义乎！是以天之御化，首以土为甲，而甲遂为土，仍顺布
五行于乙丙丁戊之上，而以本气化之，土生金，以金加于乙，金生水，水加丙，水生木，木加
丁，木生火，火加戊，五行毕再传，而土加于己，故甲己合也。金加庚，故乙庚合也。水加辛
故丙辛合也。木加壬，故丁壬合也。火加癸，故戊癸合也。此因合而化，一定之理，有不可移
易者也。然本气之阴阳，仍有不能从化，而根据之以为用者，如加阳干为气有余，加阴干为气不
足，此又因值年以佐用也。
三十二难说：五脏的大小位置大体相等，为什么唯独心和肺位于膈膜之上呢？
回答说：心主血，肺主气。血属于营（营养周身的气血），气属于卫（护卫体表的气血）。营卫之气相随上下运行，称为营卫，它们通行于经络之中，营气周流于身体内外，所以让心和肺位于膈膜之上。
《素问·五脏生成篇》说：所有的血都归属于心，所有的气都归属于肺。这是说心主宰血，血即为营；肺主宰气，气即为卫。血液依附于气而运行，气的运动依赖于血为基础，营卫相随，通行于经络，周流于身外，就像天道在上方运转一样，所以居于膈膜之上。膈，就是膈膜。一般人的心肺之下，其他脏腑之上，有一层膈膜，薄如细网，随着呼吸而升降，遮挡隔绝浊气，不让它向上熏蒸于心肺。第一节阐明血气的作用，这一节阐述血气的形体，以显示人身脏腑，都依赖血气的荣养。
三十三难说：肝色青像木，肺色白像金，肝入水则沉，木入水则浮；肺入水则浮，金入水则沉，这是什么道理呢？
回答说：肝并非纯粹的木，乙属角音，是庚的柔配（阴配阳）。从大的方面说是阴与阳的关系，从小的方面说是夫与妻的关系。肝释放其微弱的阳气，而吸纳微弱的阴气，其心意倾向于金，又因为多行阴道（阴性的运行规律），所以让肝入水而沉。
肺并非纯粹的金，辛属商音，是丙的柔配。从大的方面说是阴与阳的关系，从小的方面说是夫与妻的关系。肺释放其微弱的阴气，婚配并趋向火，其心意倾向于火，又因为多行阳道（阳性的运行规律），所以让肺入水而浮。
肺煮熟后反而下沉，肝煮熟后反而上浮，为什么呢？由此可知辛应当归合于庚，乙应当归合于甲。
这一段讲的是阴阳互根、五行化合的道理。人身不外乎阴阳，相交则生，不交则病，分离则死。越人（秦越人/扁鹊）特意举出肝和肺来说明，是因为肝藏魂，肺藏魄，魂魄是一身阴阳的主宰。用十天干配合脏腑，甲阳木对应胆，乙阴木对应肝；丙阳火对应小肠，丁阴火对应心；戊阳土对应胃，己阴土对应脾；庚阳金对应大肠，辛阴金对应肺；壬阳水对应膀胱，癸阴水对应肾。如果用五音配合五行，宫属土、商属金、角属木、徵属火、羽属水，各自根据十天干的阴阳属性，分为太（大）和少（小）。肝属乙木，入水应当浮，为什么反而沉？
回答说：肝虽然是乙木，但乙与庚相合，庚为阳金，金的性质本沉，妻子应当顺从丈夫，其心意乐于金，因而失去了木的本性，所以入水反而沉。
肺属辛金，金入水应当沉，为什么反而浮？
回答说：肺虽然是辛金，但辛与丙相合，丙为阳火，火的性质炎上，妻子应当顺从丈夫，其心意乐于火，因而失去了金的本性，所以入水反而浮。
生时生气旺盛，所以能够化合；熟（煮）后生气耗尽，所以不能化合。因此肝煮熟后反而浮，肺煮熟后反而沉，这是各自回归其本性。从大的方面说，就是天地的阴阳；从小的方面说，就是人伦的夫妇，其中的道理是一样的。
肝属于足厥阴经，位于膈下，所以多行阴道。肺属于手太阴经，位于膈上，所以多行阳道。现在举肝和肺来类推，那么脏腑阴阳的化合，就可以融会贯通了。
按语：十天干，是指甲乙、丙丁、戊己、庚辛、壬癸。五行化合，是指甲己化土，乙庚化金，丙辛化水，丁壬化木，戊癸化火。关于化合的意义，没有人明确说明其所以然的原因，请详细论述。术士们都说遇到龙年则化，大概甲己之年，首月是丙寅月，其次是丁卯月，其次是戊辰月。辰为龙，龙善于变化，戊为阳土，这一年的运气，都应当属土。汪双池反对这种说法，认为寅月三阳出于地上，这是地气开始上升的时候，化气应当从寅月开始，比如甲己之年，首月是丙寅月，丙火生土，所以甲己化土。化气，就是化其所生的气，其余可以类推。这种说法颇为接近事理，然而对于化合的意义，终究不能阐明。有人引用经文说：丹天之气，经过牛女戊分；天之气，经过心尾己分；苍天之气，经过危室柳鬼；素天之气，经过亢氐毕昂；玄天之气，经过张翼娄胃。其中戊己分，则是奎壁角轸。这五天五行的守气，各有其横亘的位置，加于星宿度数之上，临于十天干之上。比如某气在心尾己分，心尾当甲，角轸当己，所以土位在于甲己，以下皆如此。这种说法似乎接近事理但实际上不对，因为天体运动而虚空，其气圆通，本来没有固定的气，其临御五行，自有本然当然的规则，并不是有守气来期待它的。况且所谓的化气，遇到相合则化，不遇到相合则不化。五天的气，虽然应合五行，但对于化合的道理，没有什么取义，不可固执。萧吉《五行大义》引用季氏《阴说》说：木八畏庚九，所以把妹妹乙嫁给庚，庚气在秋季，调和以木气，所以荠麦在秋天生长，这就是所谓“妻来”的意义。火七畏壬六，所以把妹妹丁嫁给壬，壬得到火热气，所以款冬在冬天开花。金九畏丙七，所以把妹妹辛嫁给丙，丙得到金气，所以在初夏靡草荠麦死亡。所以夏至之后，第三个庚日为伏日，是因为畏惧火。土五畏甲八，所以把妹妹己嫁给甲，土带阴阳，结合雌嫁木，所以能生物。水六畏土，所以把妹妹癸嫁给戊，五行相和，这就是合。张行成《翼元》说：天元五运之数，以坤元主土，配中央作为五行的化源，从土到火，依次相生。然而十天干配五行，大多不类似，这是因为其中有相克的变量在其中。甲木克己土为妻，生庚金为一变。乙庚次于甲己，所以乙庚为金运。庚金克乙木，生丙火，丙火克辛金，生壬水，从乙庚之金生壬水，共两变。丙辛次于乙庚，所以丙辛为水运。丙火克辛金，生壬水，壬水克丁火，生戊土，戊土克癸水，生甲木，从丙辛之水生甲木，共三变。丁壬次于丙辛，所以丁壬为木运。壬水克丁火，生戊土，戊土克癸水，生甲木，甲木克己土，生庚金，庚金克乙木，生丙火，从丁壬之木生丙火，共四变。戊癸次于丁壬，所以戊癸为火运。戊土克癸水，生甲木，甲木克己土，生庚金，庚金克乙木，生丙火，丙火克辛金，生壬水，壬水克丁火，生戊土，从戊癸之火生戊土，共五变。甲己又次于戊癸，所以甲己复为土运。于是戊癸会于中央。这种说法穷尽了五行生克的妙处，然而阴阳的道理，以和谐为融洽，夫妇之道，不是胁迫可成的，终究不如罗淡生《内经博议》引申《天元玉册》的意义晓畅。岐伯叙述《天元玉册》说：太虚寥廓，肇基化元，万物资始，五运终天，布气真灵，总统坤元。既然肇基化元而布气真灵，却说总领于坤元，这说明坤元是万物的母亲。坤元既然是万物的母亲并且总领它，那么天也必定有先使用它的地方。天的十天干，以戊己居中宫，而先用水火，然后成于金木，这难道不是总领坤元，而以土为首的意义吗！所以天的御化，首先以土为甲，而甲遂成为土，仍然顺布五行于乙丙丁戊之上，而以本气化之，土生金，以金加于乙，金生水，水加丙，水生木，木加丁，木生火，火加戊，五行完毕再传，而土加于己，所以甲己合。金加庚，所以乙庚合。水加辛，所以丙辛合。木加壬，所以丁壬合。火加癸，所以戊癸合。这是因合而化，一定的道理，有不可移易的。然而本气的阴阳，仍有不能从化，而依据它来起作用的，比如加阳干为气有余，加阴干为气不足，这又是因值年以辅助作用。
Chapter 32 states: The five zang organs are equal in size and position, so why are only the Heart and Lung located above the diaphragm?
The response is: The Heart governs Blood, and the Lung governs Qi. Blood belongs to Ying (Nutritive Qi), and Qi belongs to Wei (Defensive Qi). Following each other up and down, they are called Ying and Wei. They circulate through the meridians, with Ying circulating throughout the exterior, which is why the Heart and Lung are located above the diaphragm.
The *Suwen* (Basic Questions) chapter "Generation of the Five Zang Organs" states: All blood belongs to the Heart, and all Qi belongs to the Lung. This means the Heart masters Blood, and Blood is Ying; the Lung masters Qi, and Qi is Wei. Blood flows relying on Qi, and Qi moves based on Blood. Ying and Wei follow each other, circulating through the meridians and surrounding the body's exterior, just as the Heavenly Dao operates from above; therefore, they reside above the diaphragm. The diaphragm refers to the diaphragmatic membrane. Below the Heart and Lung, and above the other viscera in the human body, there is a layer of diaphragmatic membrane, thin like a fine net, rising and falling with respiration, blocking and isolating turbid Qi to prevent it from steaming upward to the Heart and Lung. The first section clarifies the function of Blood and Qi, while this section discusses their physical form, demonstrating that the viscera of the human body all rely on the nourishment of Blood and Qi.
Chapter 33 states: The Liver is green and resembles Wood; the Lung is white and resembles Metal. However, the Liver sinks in water, whereas Wood floats in water; the Lung floats in water, whereas Metal sinks in water. What is the meaning behind this?
The response is: The Liver is not purely Wood. Yi corresponds to the Jue note and is the soft counterpart (Yin pairing with Yang) of Geng. On a grand scale, it represents Yin and Yang; on a small scale, it represents husband and wife. The Liver releases its slight Yang Qi and absorbs slight Yin Qi. Its inclination is toward Metal, and since it follows the Yin path more often, it causes the Liver to sink in water.
The Lung is not purely Metal. Xin corresponds to the Shang note and is the soft counterpart of Bing. On a grand scale, it represents Yin and Yang; on a small scale, it represents husband and wife. The Lung releases its slight Yin Qi, marries and aligns with Fire. Its inclination is toward Fire, and since it follows the Yang path more often, it causes the Lung to float in water.
Why do the Lung and Liver reverse their buoyancy when cooked—the Lung sinking and the Liver floating? From this, we know that Xin should correspond to Geng, and Yi should correspond to Jia.
This passage explains the principle of mutual rooting of Yin and Yang and the combination of the Five Elements. The human body is nothing but Yin and Yang; interaction brings life, lack of interaction brings disease, and separation brings death. Yue Ren (Bian Que) specifically cites the Liver and Lung because the Liver stores Hun (Ethereal Soul) and the Lung stores Po (Corporeal Soul); Hun and Po are the masters of Yin and Yang in the body. Using the Ten Heavenly Stems to match the viscera: Jia (Yang Wood) corresponds to the Gallbladder, Yi (Yin Wood) to the Liver; Bing (Yang Fire) to the Small Intestine, Ding (Yin Fire) to the Heart; Wu (Yang Earth) to the Stomach, Ji (Yin Earth) to the Spleen; Geng (Yang Metal) to the Large Intestine, Xin (Yin Metal) to the Lung; Ren (Yang Water) to the Bladder, Gui (Yin Water) to the Kidney. If matching the Five Notes to the Five Elements, Gong (Earth), Shang (Metal), Jue (Wood), Zhi (Fire), Yu (Water) are divided into Tai (Greater) and Shao (Lesser) according to the Yin and Yang of the Ten Heavenly Stems. The Liver belongs to Yi Wood; entering water, it should float, yet why does it sink?
The response is: Although the Liver is Yi Wood, Yi combines with Geng. Geng is Yang Metal, and the nature of Metal is inherently heavy/sinking. The wife follows the husband, and its inclination is toward Metal. Thus, it loses the fundamental nature of Wood, causing it to sink in water.
The Lung belongs to Xin Metal; entering water, Metal should sink, yet why does it float?
The response is: Although the Lung is Xin Metal, Xin combines with Bing. Bing is Yang Fire, and the nature of Fire flares upward. The wife follows the husband, and its inclination is toward Fire. Thus, it loses the fundamental nature of Metal, causing it to float in water. When alive, the generating Qi is vigorous, allowing for combination; when cooked, the generating Qi is exhausted, preventing combination. Therefore, the cooked Liver floats and the cooked Lung sinks, returning to their respective natures. Broadly speaking, this is the Yin and Yang of Heaven and Earth; narrowly speaking, it is the husband and wife of human ethics; the principle is the same.
The Liver belongs to the Foot Jueyin Meridian, located below the diaphragm, so it follows the Yin path more. The Lung belongs to the Hand Taiyin Meridian, located above the diaphragm, so it follows the Yang path more. By inferring from the Liver and Lung, the combination of Yin and Yang among the viscera can be understood.
Note: The Ten Heavenly Stems are Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The combinations of the Five Elements are: Jia-Ji transform to Earth, Yi-Geng transform to Metal, Bing-Xin transform to Water, Ding-Ren transform to Wood, Wu-Gui transform to Fire. The meaning of transformation has never been clearly explained; let us elaborate. Technicians generally say that transformation occurs when encountering the Dragon. For example, in years of Jia and Ji, the first month is Bing Yin, followed by Ding Mao, then Wu Chen. Chen is the Dragon, which is good at change. Wu is Yang Earth, so the fortune of the year should belong to Earth. Wang Shuangchi opposed this, stating that in the Yin month, three Yang energies emerge from the ground, marking the rise of Earth Qi. Transforming Qi should begin in the Yin month. In Jia-Ji years, starting with Bing Yin month, Bing Fire generates Earth, hence Jia-Ji transforms to Earth. Transforming Qi means transforming the Qi it generates; the rest can be inferred similarly. This explanation is quite reasonable but ultimately fails to clarify the meaning of combination. Some cite the classic: "Red Sky Qi passes through Niu, Nu, Wu, and Fen; Tian Qi passes through Xin, Wei, and Ji Fen; Cang Tian Qi passes through Wei, Shi, Liu, and Gui; Su Tian Qi passes through Kang, Di, Bi, and Ang; Xuan Tian Qi passes through Zhang, Yi, Lou, and Wei." Among these, Wu and Ji Fen refer to Kui, Bi, Jiao, and Zhen. The guarding Qi of the Five Heavens and Five Elements has specific horizontal positions added to the stellar degrees, overlaying the Ten Heavenly Stems. For instance, if Qi is at Xin, Wei, and Ji Fen, Xin and Wei correspond to Jia, while Jiao and Zhen correspond to Ji; thus, Earth is positioned at Jia and Ji, and so on. This argument seems reasonable but is actually incorrect. Heaven moves and is void; its Qi is round and penetrating, having no fixed Qi. Its governance over the Five Elements follows inherent natural laws, not waiting for guarding Qi. Moreover, so-called transforming Qi transforms only upon meeting a combination; otherwise, it does not transform. Although the Qi of the Five Heavens corresponds to the Five Elements, it offers no meaning for the theory of combination and cannot be held rigidly. Xiao Ji's *Wuxing Dayi* quotes Ji Shi's *Yin Shuo*: "Wood (8) fears Geng (9), so sister Yi marries Geng. Geng's Qi is in Autumn, harmonized with Wood Qi, hence Shepherd's Purse grows in Autumn—this is the meaning of 'wife coming'." "Fire (7) fears Ren (6), so sister Ding marries Ren. Ren receives Fire heat, hence Winter Jasmine blooms in Winter." "Metal (9) fears Bing (7), so sister Xin marries Bing. Bing receives Metal Qi, hence delicate grasses die in early Summer." Hence, after the Summer Solstice, the third Geng day is the Fu period, due to fear of Fire. "Earth (5) fears Jia (8), so sister Ji marries Jia. Earth carries Yin and Yang, combining female marriage to Wood, thus enabling generation." "Water (6) fears Earth, so sister Gui marries Wu. Five Elements harmonize; this is combination." Zhang Xingcheng's *Yiyuan* states: The numbers of the Celestial Origin Five Movements are governed by Kun Yuan Earth, paired with the Center as the source of Five Element transformation. From Earth to Fire, they generate sequentially. However, the pairing of Ten Heavenly Stems with Five Elements is mostly dissimilar because variable interactions of overcoming exist within them. Jia Wood overcomes Ji Earth as wife, generating Geng Metal as one change. Yi-Geng follows Jia-Ji, so Yi-Geng is Metal movement. Geng Metal overcomes Yi Wood, generating Bing Fire; Bing Fire overcomes Xin Metal, generating Ren Water. From Yi-Geng Metal to Ren Water involves two changes. Bing-Xin follows Yi-Geng, so Bing-Xin is Water movement. Bing Fire overcomes Xin Metal, generating Ren Water; Ren Water overcomes Ding Fire, generating Wu Earth; Wu Earth overcomes Gui Water, generating Jia Wood. From Bing-Xin Water to Jia Wood involves three changes. Ding-Ren follows Bing-Xin, so Ding-Ren is Wood movement. Ren Water overcomes Ding Fire, generating Wu Earth; Wu Earth overcomes Gui Water, generating Jia Wood; Jia Wood overcomes Ji Earth, generating Geng Metal; Geng Metal overcomes Yi Wood, generating Bing Fire. From Ding-Ren Wood to Bing Fire involves four changes. Wu-Gui follows Ding-Ren, so Wu-Gui is Fire movement. Wu Earth overcomes Gui Water, generating Jia Wood; Jia Wood overcomes Ji Earth, generating Geng Metal; Geng Metal overcomes Yi Wood, generating Bing Fire; Bing Fire overcomes Xin Metal, generating Ren Water; Ren Water overcomes Ding Fire, generating Wu Earth. From Wu-Gui Fire to Wu Earth involves five changes. Jia-Ji follows Wu-Gui, so Jia-Ji returns to Earth movement. Thus, Wu-Gui meets in the Center. This explanation exhausts the subtleties of Five Element generation and overcoming. However, the principle of Yin and Yang seeks harmony; the way of husband and wife cannot be coerced. It is ultimately less clear than Luo Dansheng's *Neijing Boyi*, which extends the meaning of *Tianyuan Yuce*. Qibo narrates *Tianyuan Yuce*: "The Great Void is vast, initiating the foundation of transformation and origin. All things derive their beginning; Five Movements complete the Heaven. Distributing true spiritual Qi, commanding Kun Yuan." Since initiating transformation and distributing true spiritual Qi is commanded by Kun Yuan, Kun Yuan is the mother of all things. As the mother and commander, Heaven must also utilize it first. The Ten Heavenly Stems of Heaven place Wu and Ji in the Central Palace, using Water and Fire first, then forming Metal and Wood. Is this not commanding Kun Yuan and taking Earth as the head? Thus, Heaven's governance of transformation starts with Earth as Jia, making Jia Earth. It then distributes the Five Elements sequentially onto Yi, Bing, Ding, and Wu, transforming them with their original Qi. Earth generates Metal, adding Metal to Yi; Metal generates Water, adding Water to Bing; Water generates Wood, adding Wood to Ding; Wood generates Fire, adding Fire to Wu. After the Five Elements cycle again, Earth is added to Ji, hence Jia-Ji combine. Metal is added to Geng, hence Yi-Geng combine. Water is added to Xin, hence Bing-Xin combine. Wood is added to Ren, hence Ding-Ren combine. Fire is added to Gui, hence Wu-Gui combine. This is transformation through combination, an immutable principle. However, the Yin and Yang of the original Qi may still resist transformation and serve as a basis for use. For example, adding Yang stems indicates excess Qi, adding Yin stems indicates deficient Qi. This further assists usage based on the ruling year.