《素問六氣玄珠密語》Vol. 13

This scripture explains the correspondences and operational principles between the cosmic Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water). It primarily describes the first four of thirty celestial-terrestrial interaction rules known as "responsive transformations in the earthly springs" (the mutual resonance between terrestrial Qi and celestial energies).

First configuration: When celestial stem Jia (甲) pairs with earthly branch Zi (子), forming a "celestial Jia-Zi" combination, its terrestrial counterpart manifests as stem Ji (己) matching with branch Mao (卯), creating an "earthly Jia-Zi" pairing. The celestial Yang aspect manifests as Jia while the earthly Yin appears as Ji, generating Earth movement (Earth Phase energy) between them. When terrestrial Qi manifests as Yangming (a state of predominant Yang energy) and clashes with Metal Qi, branch Mao corresponds to the Zhen trigram (one of the Bagua) with numerical value three, while stem Ji belongs to Earth with value five - summing to eight. Thus, eight ke (ancient time units) before the terrestrial Qi transition, Metal Qi enters the earth. Shifting five positions leftward from Ji to Mao, Metal Qi begins governing the surface after five days, bringing dominant dryness. Pungent-flavored produce (associated with Metal in the Five Phases) starts growing, and after three days celestial-terrestrial energies synchronize, allowing all things to flourish collectively.

Second configuration: Celestial stem Bing (丙) pairs with Zi, corresponding to terrestrial stem Xin (辛) matching Mao. The Bing-Xin interaction generates Water movement. Branch Mao (Zhen trigram) counts as three, stem Xin belongs to Water movement counting one - totaling four. Metal Qi enters earth four ke before the terrestrial transition. Shifting eight positions leftward from Xin to Mao, Metal Qi governs the earth after eight days, bringing dryness and pungent produce growth, with energy synchronization occurring three days later.

Third configuration: Celestial stem Wu (戊) pairs with Zi, while terrestrial stem Gui (癸) matches Mao. The Wu-Gui interaction produces Fire movement. Mao counts three, Gui belongs to Fire movement counting two - summing to five. Metal Qi enters earth five ke after the terrestrial transition. Shifting eleven positions leftward from Gui to Mao, Metal Qi governs after eleven days, with synchronization in three days.

Fourth configuration: Celestial stem Geng (庚) pairs with Zi, while terrestrial stem Yi (乙) matches Mao. The Yi-Geng interaction generates Metal movement. Mao counts three, Yi belongs to Metal movement counting four - totaling seven. Metal Qi enters earth seven ke after the terrestrial transition.

These principles reveal the operational laws of cosmic Yin-Yang and Five Phases within specific spatiotemporal configurations. Through stem-branch combinations, numerical calculations, and directional shifts, they deduce the precise timing of Metal Qi's descent and governance, along with corresponding seasonal changes. This theoretical framework was historically applied to weather prediction, agricultural planning, and cultivation practices.

This passage explains the ancient Daoist theory of "Five Movements and Six Qi" (Wuyun Liuqi), describing the cyclical patterns of celestial and terrestrial energy exchange. The system uses the Heavenly Stems (Jia, Yi, Bing, Ding, etc.) and Earthly Branches (Zi, Chou, Yin, Mao, etc.) to calculate climatic cycles.

When the Wood Qi (乙木) of Yi enters the earthly realm, it shifts from the Yi position to the Mao position, moving one position leftward. On the first day after reaching the earth, Metal Qi begins dominating the surface, bringing dry energy that promotes the growth of pungent-flavored plants. After three days, celestial and terrestrial energies descend simultaneously, allowing all things to flourish together.

The Renzi year corresponds to the Heavenly Stem cycle (Jiazi), while the Dingmao year aligns with the Earthly Branch cycle. When Heavenly Stem Ren meets Earthly Branch Ding, it generates Water Movement (水运). The Dingmao branch corresponds to the "counter-transformation at the springs" (对化在泉) phenomenon in the Yangming Meridian system, where terrestrial Qi ascends. Mao belongs to the Zhen trigram representing the number three, while Ding's Wood movement also signifies three—summing to six. Thus, six ke (ancient time units) after energy exchange, Wood Qi enters the earth, shifting five positions leftward from Ding to Mao. After five days of terrestrial dominance by Wood Qi—marked by dry energy and pungent plants—three more days bring synchronized celestial-terrestrial flow.

The Yichou year corresponds to the Heavenly Jiazi cycle, while the Gengchen year matches the Earthly Jiazi. When Yi (Wood) meets Geng (Metal), it generates Metal Movement. Gengchen relates to the Taiyang Meridian's "counter-transformation at the springs," where Chen (Earth) represents five and Geng (Metal) nine—totaling fourteen. Fourteen ke after exchange, Water Qi permeates the earth, moving five positions left from Geng to Chen. Five days of Water dominance bring cold energy and salty plants, with synchronization occurring after another five days.

When Dingchou and Renchen years align, the Ding-Ren encounter produces Wood Movement. Renchen also corresponds to the Taiyang Meridian's phenomenon, with Chen (Earth/five) plus Ren (Wood/eight) totaling thirteen. Thirteen ke later, Water Qi enters the earth, shifting eight positions left from Ren to Chen. Eight days of Water dominance with cold energy and salty vegetation precede five more days for full synchronization.

During the Jichou and Jiachen alignment, the Jia-Ji meeting generates Earth Movement. Jiachen similarly connects to the Taiyang Meridian's "counter-transformation," with Chen (five) plus Jia (five) equaling ten. The terrestrial infusion of Earth Qi completes ten ke after exchange.

This scripture explains the correspondence between the Heavenly Stems and Earthly Branches in relation to the movement of the Five Phases (Wuxing), and their influence on the natural world.

When the Heavenly Stem "Jia" aligns with the Earthly Branch "Chen" (referred to as "Heavenly Jiazi" and "Earthly Jiazi"), the Water Qi (vital energy) enters the earth eleven time-periods after the transitional moment. Counting eleven positions leftward from Jia to Chen, the Water Qi begins affecting the earth eleven days after entering, bringing cold energy circulation and the formation of salty substances. After five days, other Qi movements (the energies of the Five Phases) work in concert to facilitate the growth of various materials.

When the Stem "Xin" corresponds with the Branch "Bing," Water movement arises between them. Chen belongs to Earth (number five) while Bing belongs to Water (number six), totaling eleven. The Water Qi enters the earth eleven time-periods post-transition, moving two positions leftward from Bing to Chen, beginning its earthly influence after two days with cold energy circulation and salty substance formation.

With the Stem "Gui" matching the Branch "Wu," Fire movement emerges between them. Chen as Earth (five) and Wu as Fire (seven) sum to twelve. Water Qi enters the earth twelve time-periods after transition, commencing its earthly effects after two days.

When Stem "Jia" pairs with Branch "Ji," Earth movement manifests between them. Si belongs to the Xun trigram (four) and Ji to Earth (five), totaling nine. Wood Qi enters the earth nine time-periods post-transition, with Water Qi beginning its influence after three days, bringing wind energy circulation and sour substance formation. Other Qi movements join this process after four days.

In the alignment of Stem "Bing" with Branch "Xin," Water movement occurs between them. Si as Xun trigram (four) and Xin as Water (five) sum to nine. This illustrates how the Qi of the Five Phases, according to the coordination of Heavenly Stems and Earthly Branches, affects the patterns of growth and transformation in all earthly things through specific timings and particular modes of operation.

This scripture elucidates the ancient Daoist method for calculating the celestial stems, earthly branches, and the movements of the Five Phases (Wuxing). It describes the operational patterns of Wood, Fire, Earth, Metal, and Water under different stem-branch combinations and their corresponding influences on the natural world.

When the celestial stem "Xin" combines with "Water movement," the numerical calculation follows 1 + 4 = 5. At the intersection of celestial and earthly Qi, Wood Qi will permeate the earth after five ke (traditional Chinese time units, approximately 15 minutes each). From Xin to Si (the sixth earthly branch), shifting six positions to the left means Wood Qi will dominate earthly movements after six days, bringing winds and the growth of plants with sour flavors. After another four days, other phase movements follow suit, facilitating the growth of all vegetation.

For the "Wu-Yin" stem-branch combination, corresponding to the subterranean "Gui-Si" pairing (where Wu belongs to Earth and Gui to Water), Fire movement emerges between them. Si represents the southeast direction (Xun position), with the calculation 2 + 4 = 6. Wood Qi enters the earth after six ke. Shifting nine positions left from Gui to Si means Wood Qi takes charge after nine days, bringing winds and salty-flavored plants, followed by other phase movements after four days.

In the "Geng-Yin" combination, corresponding to the underground "Yi-Si" pair (Geng as Metal, Yi as Wood), Metal movement arises. The calculation 4 + 2 + 4 = 8 indicates Wood Qi permeates after eight ke. Twelve leftward shifts from Yi to Si mean Wood Qi governs after twelve days, producing winds and sour plants, with other phases following four days later.

The "Ren-Yin" combination (Ren as Water, Ding as Fire) corresponds to "Ding-Si" underground, generating Wood movement. The sum 3 + 3 + 4 = 7 shows Wood Qi enters the earth after seven ke. Three leftward shifts from Ding to Si bring Wood Qi's dominance in three days, with sour plants appearing before other phases synchronize after four days.

For "Yi-You" (Yi as Wood, Geng as Metal) pairing with "Geng-Zi" underground, Metal movement emerges. This section primarily demonstrates how the interactions between celestial stems and earthly branches generate different Five Phase movements, influencing the operational patterns of the natural world.

This passage explains the ancient Daoist theory of "Five Movements and Six Qi" (Wuyun Liuqi), detailing the correspondence between heavenly stems and earthly branches with the Five Phases (Wuxing), as well as the cyclical patterns of "Minor Yin Monarch Fire" (representing fire-phase energy) moving underground.

During a Gengzi year (the 37th year in the 60-year cycle), Minor Yin Monarch Fire circulates underground (known as "counter-transformation in the springs"). Zi belongs to the Kan trigram (one of the Eight Trigrams/Bagua representing water) with a numerical value of one; Geng belongs to metal movement with a value of nine. Nine plus one equals ten, so the fire energy enters the earth ten ke (ancient time units) before the designated hour. Counting nine positions leftward from Geng to Zi, the fire's influence on the earth begins nine days after its underground entry. During this period, heat energy moves beneath the surface, bitter-flavored plants start growing, followed by similar effects from other energetic movements.

Similarly:

• In Dingren years: Wood movement's value is eight. Eight plus one makes nine, with fire entering nine ke early. Twelve leftward shifts mean earthly influence begins after twelve days.
• In Jiasi years: Earth movement's value is five. Five plus one makes six, with fire entering six ke early. Three leftward shifts mean influence begins after three days.
• In Bingxin years: Water movement's value is six. Six plus one makes seven, with fire entering seven ke early. Six leftward shifts mean influence begins after six days.
• In Wugui years: Fire movement's value is seven (implied though not stated). Seven plus one makes eight, with fire entering eight ke early. Nine leftward shifts mean influence begins after nine days.

Each underground circulation of fire energy triggers the growth of bitter plants, followed by analogous effects from other energetic movements. These patterns demonstrate the Daoist tradition's meticulous observation and calculation of natural energy cycles.

This passage explains the ancient Daoist theory of "Five Movements and Six Qi" (Wuyun Liuqi), which describes the patterns of interaction between celestial and terrestrial energies. It details how the combinations of heavenly stems (such as Jia and Zi) and earthly branches align with the Five Phases (Wood, Fire, Earth, Metal, Water), influencing natural phenomena and all living things.

When the heavenly stems Wu (戊) and Gui (癸) combine, they generate Fire movement (the operation of the Fire phase among the Five Phases). With the appearance of the earthly branch Wuzi (戊子), Lesser Yin Sovereign Fire (one of the Six Qi) manifests corresponding transformations in the "springs" (terrestrial qi). The Zi branch corresponds to the Kan trigram (the Water trigram among the Bagua), represented by the number one, while Wu belongs to Fire, represented by seven. Adding these (1 + 7) yields eight. At the moment of celestial-terrestrial qi convergence, Fire qi enters the terrestrial energy at a specific hour. After circulating for six days, Fire qi begins to dominate the terrestrial currents. At this stage, heat permeates the earth, and plants with bitter flavors (associated with Fire in the Five Phases) start to flourish.

Similarly, when the stems Jia (甲) and Ji (己) combine, they produce Earth movement. With the earthly branch Jichou (己丑), Greater Yin Damp Earth (the Earth aspect of Six Qi) manifests corresponding changes in the springs. The Chou branch belongs to Earth (number five), as does Ji (also five), summing to ten. Earth qi enters the terrestrial energy at a designated hour and, after seven days of circulation, takes dominance. Dampness spreads, and sweet-flavored plants (associated with Earth) thrive.

When the stems Bing (丙) and Xin (辛) combine, Water movement arises. With the earthly branch Xinchou (辛丑), Greater Yin Damp Earth still manifests in the springs. Chou belongs to Earth (five), while Xin belongs to Water (six), totaling eleven. After Water qi enters the terrestrial energy and circulates for ten days, Earth qi regains dominance, dampness flows, and sweet-flavored plants grow.

When Wu and Gui combine again (as in Wuxu 戊戌 and Guichou 癸丑), Fire movement reemerges. Gui belongs to Fire (two) and Chou to Earth (five), summing to seven. This time, Fire qi immediately affects terrestrial energy, initiating circulation on the same day. Though the terrestrial qi's nature is damp earth, under Fire's influence, sweet-flavored plants still flourish.

These patterns illustrate the cyclical nature of celestial-terrestrial qi interactions and how the mutual generation and restraint among the Five Phases govern the growth of all things. At the end of each cycle, the movements (Five Phases) and qi (Six Qi) restart similar sequences, and all beings follow these rhythms in their growth and transformation.

This passage explains the correspondences between the Heavenly Stems and Earthly Branches with the Five Movements and Six Qi in ancient Daoist medicine, interpreted in modern terms:

In the twenty-fourth combination, the Heavenly Stem is Gengxu (Celestial Jiazi), paired with the Earthly Branch Yichou (Terrestrial Jiazi). Geng belongs to Metal, as does Yi, creating a Metal movement. The Chou branch corresponds to Earth with the number five, while Yi-Metal corresponds to four—summing to nine. Thus nine ke (quarter-hours) after the earthly qi converges, the earth qi begins penetrating the ground. Moving four positions leftward from Yi to Chou means earth qi fully governs the land after four days, bringing moistening energy that fosters sweet-flavored growth, with other qi movements synergizing after five days to influence all living things.

The twenty-fifth combination pairs Renxu (Celestial Jiazi) with Dingchou (Terrestrial Jiazi). Ren-Water and Ding-Wood generate a Wood movement. Ding-Wood's three plus Chou-Earth's five totals eight. Eight ke after qi convergence sees earth qi entering the ground. The seven-position leftward shift from Ding to Chou establishes earth's governance after seven days, with other qi movements cooperating after five days to nurture growth.

The twenty-sixth combination Yisi (Celestial Jiazi) meets Gengshen (Terrestrial Jiazi). Both Yi and Geng being Metal creates a Metal movement. The Shen branch corresponds to Kun (Earth) represented by two; Geng-Metal's nine sums to eleven. Remarkably, fire qi enters the earth eleven ke before qi convergence. As Geng already occupies Shen's position requiring no shift, fiery qi immediately dominates, raising heat to cultivate bitter flavors, with other qi synergies manifesting after two days.

The twenty-seventh combination Dingsi with Renshen produces a Wood movement through Ding-Wood and Ren-Wood interaction. Shen-Kun's two plus Ren-Wood's eight sums to ten. Ten ke pre-convergence sees fire qi entering earth. The four-position leftward shift from Ren to Shen establishes fiery governance after four days, with other qi movements cooperating after two days.

This scripture explains the correspondence between celestial stems/earthly branches and the movement of the Five Phases (Wuxing), along with their influence on the natural world.

When the twenty-eighth combination of Ji-Si (celestial stem Ji and earthly branch Si) appears, it corresponds to Jia-Shen underground. The celestial stem Ji belongs to Earth, while the earthly branch Jia belongs to Wood, generating an Earth movement between them. Jia-Shen corresponds to the Shaoyang ministerial fire (the fire of the Triple Burner meridian), located in the Kun position (southwest) with the number two. The Earth movement number is five, totaling seven. Seven ke (ancient time units) before the heaven-earth convergence, fire Qi (vital energy) enters the earth. Counting seven positions leftward from Jia to Shen, the fire Qi begins to take effect seven days after reaching the underground, and after another two days the Qi movements harmonize, initiating the growth of all things.

When the twenty-ninth combination of Xin-Si appears, it corresponds to Bing-Shen underground. The celestial stem Xin belongs to Metal, while the earthly branch Bing belongs to Fire, generating a Water movement. Bing-Shen also corresponds to Shaoyang ministerial fire, with the Kun position number two and Water movement number six, totaling eight. Eight ke before convergence, fire enters the earth. Counting ten positions leftward from Bing to Shen, the fire Qi begins influencing the earth after ten days, with hot Qi promoting the growth of bitter-flavored plants. After two more days, the Qi movements harmonize and all things grow together.

When the thirtieth combination of Gui-Si appears, it corresponds to Wu-Shen underground. The celestial stem Gui belongs to Water, while the earthly branch Wu belongs to Earth, generating a Fire movement. Wu-Shen corresponds to Shaoyang ministerial fire, with the Kun position number two and Fire movement number seven, totaling nine. Nine ke before convergence, fire enters the earth. Counting ten positions leftward from Wu to Shen, the fire Qi takes charge after ten days, with hot Qi accelerating the growth of bitter-flavored plants. After two more days, the Qi movements harmonize and all things flourish.

The subsequent section describes twelve corresponding principles of "earthly convergence and prevailing movement cycles":

The first principle involves Geng-Zi corresponding to Yi-Mao. Yi belongs to Metal movement, which converges with the Yangming meridian (Large Intestine meridian) Metal Qi underground, producing white dust. Pungent-flavored (Metal attribute) plants grow abundantly while sour-flavored (Wood attribute) plants diminish, with dryness prevailing over wind in the latter half of the year.

The second principle involves Geng-Wu corresponding to Yi-You, where Metal movement similarly converges with Yangming Metal Qi, producing comparable effects.

This passage describes the natural phenomena that arise when terrestrial and celestial energies harmonize. When the "Qi in the springs" (earthly energy) aligns with the "movement" (celestial cycles), corresponding omens manifest:

The third section explains that during years of strong Water movement (Bing-Xin years), black vapors appear on the ground, visible from afar. Salty flavors thrive while bitter flavors diminish, the climate turns cold, and sunlight appears dimmed.

Continuing with Water movement harmonies, the fourth section describes how the horizon appears indistinct when earth energy ascends dominantly. Salty flavors overpower bitter ones, cold dominates heat—these climatic characteristics become more pronounced than the standard changes during Dragon years (Chen years).

The fifth section addresses Wood movement (Ding-Ren years), when blue-green dust emerges on the ground. Sour flavors proliferate while sweet flavors decrease, followed by strong winds.

The sixth section elaborates on Wood harmonies: the earth emits blue-green dust, mountains display jade-green vapors, sour flavors suppress sweet ones, and vegetation becomes brittle. These standard transformations appear more intense than in Ji years.

The seventh section discusses Fire movement (Wu-Gui years), when red vapors manifest across the land, visible even in distant wilderness. Bitter flavors flourish while pungent tastes turn bitter, the climate warms, and flowing water remains visible in winter.

The final section on Fire harmonies describes steaming heat rising from the ground, dried-up valleys, frequent red vapors, and countryside appearing scorched. Bitter flavors overpower pungent ones, red blossoms flourish, and winters feel springlike—these standard transformations differ from Rat year (Zi year) patterns.

These observations reflect ancient Daoist wisdom in predicting climatic changes through natural phenomena, connecting celestial-terrestrial energy interactions with ecological signatures to form a unique observational system.

This passage explains the interaction between "annual Qi movement" and "Earthly Springs Qi" in the theory of Five Phases (Wuxing) circulation. In Daoist medical theory, "movement" refers to the annual Five Phases attribute, while "Earthly Springs" denotes subterranean Qi. When their attributes align, it's called "harmonious De (Virtue)"; when they differ, mutual restraint phenomena occur.

The ninth section describes the scenario when Earth movement in Jia-Ji years encounters Damp Earth of Taiyin in the Earthly Springs. Here, Heaven and Earth's Earth Qi harmonize, manifesting as yellow dust permeating the air and moist terrestrial energy. Sweet-flavored plants flourish while salty ones diminish, with hazy weather appearing later.

The tenth section also involves Earth movement meeting Taiyin Damp Earth, but this represents "proper transformation" (normal correspondence). It manifests as yellow Qi rising between mountain valleys, darkened skies, agitated clouds, and drizzling rain. Both sweet crops and yellow flowers thrive abundantly, followed by plentiful rainfall later—distinct from the ninth section's Chou year scenario.

The eleventh section discusses Fire movement in Gui-Si years encountering Minister Fire of Shaoyang in the Earthly Springs. Heaven and Earth's Fire Qi unite, causing geothermal steaming and hot spring eruptions. Bitter flavors prosper while pungent ones decline, resulting in unusually warm winters.

The twelfth section describes Fire movement in Gui-Hai years with Shaoyang Minister Fire in Earthly Springs. Manifestations include geothermal vapors, visible nighttime field fires, and distant crimson mists. Bitter flavors dominate pungent ones, with proper transformation occurring during the You hour (5-7 PM), differing from Shen year patterns.

Subsequent passages detail twelve scenarios of "movement overcoming Earthly Springs," where the annual Five Phases attribute restrains subterranean Qi:

First: In Wu-Zi years, Fire movement restrains Yangming Metal Qi in Earthly Springs. Crimson mists appear below, pungent flavors turn bitter, with abnormally dry heat in later months. This "opposing transformation" (abnormal correspondence) reflects weak Earthly Qi, intensifying the restraint.

Second: In Wu-Wu years, Fire movement restrains Yangming Metal Qi in Earthly Springs. Pungent flavors weaken beneath red mists, with dry heat in later months. This "proper transformation" reflects substantial Earthly Qi, halving the restraint intensity.

Third: In Ji-Chou years, Earth movement restrains Taiyang Cold Water in Earthly Springs. Yellow mists appear below, salty flavors turn sweet, with abnormal cold in later months. This "opposing transformation" with weak Earthly Qi intensifies restraint.

These observations reflect ancient Daoist theories that deduced Five Phases mutual generation/restraint relationships through celestial-terrestrial meteorological changes and phenological characteristics. "Proper transformation" indicates normal correspondence, while "opposing transformation" denotes abnormal correspondence—demonstrating Yin-Yang and Five Phases theory applied to weather prediction systems.

This passage explains the correspondence between ancient calendrical astronomy and climatic changes, representing a practical application of Daoist "Five Movements and Six Qi" theory (an ancient meteorological-medical system). It uses the combinations of Heavenly Stems and Earthly Branches to predict climatic characteristics for different years:

In years marked by the "Jia-Ji" combination, which corresponds to Earth movement (Earth among the Five Phases), if encountering "Taiyang Cold Water in the Earth's Spring" (where terrestrial qi dominates coldness), Earth overcomes Water to create a "prevailing cycle" phenomenon. This manifests as yellow terrestrial qi, normally salty foods turning sweet, and cold weather mixed with damp fog in the latter half of the year. In "proper transformation regions" (areas with normal climate patterns), this restraining effect is halved.

The "Yi-Geng" combination indicates Metal movement years. When meeting "Jueyin Wind Wood in the Earth's Spring" (terrestrial qi dominating wind), Metal overcomes Wood to form a "prevailing cycle." White terrestrial qi appears, sour foods turn pungent, and the latter half-year becomes windy and dry. In "opposing transformation regions" (areas with abnormal climate), the restraining effect intensifies.

For "Bing-Xin" combinations (Water movement years) encountering "Shaoyin Monarch Fire in the Earth's Spring" (terrestrial qi dominating warmth), Water overcomes Fire to establish a "prevailing cycle." Black terrestrial qi emerges, bitter foods become salty, and unexpected cold spells interrupt the warmth in the latter half-year. The restraining effect weakens by half in "proper transformation regions" but strengthens in "opposing" ones.

The "Ding-Ren" combination signifies Wood movement years with "Taiyin Damp Earth in the Earth's Spring" (terrestrial qi dominating dampness), where Wood overcomes Earth to create a "prevailing cycle." Blue-green terrestrial qi spreads, sweet foods turn sour, and heavy rains accompany strong winds later in the year. The restraining force amplifies in "opposing transformation regions."

Finally, the text mentions "Xin-Si" meeting "Bing-Shen" Water movement years with "Shaoyang Minister Fire in the Earth's Spring" (terrestrial qi dominating heat). Though Water overcomes Fire to form a "prevailing cycle"—bringing black terrestrial qi, bitter flavors turning salty, and unseasonable cooling during what should be a hot latter half-year—these反常 (abnormal) transformations still follow the Five Phases' mutual generation and restraint patterns. Proper transformation regions experience milder climatic impacts, while opposing regions undergo drastic changes.

This passage explains the interaction between Cold-Water Qi (寒水之气) and Lesser Yang Ministerial Fire (少阳相火) in the ancient Chinese medical theory of "Five Movements and Six Qi" (五运六气).

When Cold-Water Qi (representing the frigid energy of winter) encounters Lesser Yang Ministerial Fire (symbolizing the scorching energy of summer), an imbalance occurs if Cold-Water Qi is dominant—it suppresses the fire. This phenomenon manifests in the latter half of the Xinhai year (辛亥年, a year in the Heavenly Stems and Earthly Branches system), specifically during the Bingyin month (丙寅月). Here, the celestial stems Bing (丙) and Xin (辛) combine to form Water Movement (水运, the cyclical force of Water in the Five Phases), while the terrestrial energy manifests as Lesser Yang Ministerial Fire.

When black (the color associated with Water) cold energy overpowers the terrestrial fire, the resulting vegetation develops bitter and salty flavors. By mid-year, fiery energy intermittently resurfaces, but Cold-Water Qi remains predominant. In such climatic conditions, though the Movement (运, the dynamic force of the Five Phases) overcomes terrestrial Qi (地气, the earth's energy), it achieves only partial dominance, creating a unique meteorological pattern of alternating cold and heat.