主气，应节候而分布，岁以为常者也；客气，随司天而递迁，六期而复始者也。而主客
加临，
有相得、不相得之异。如子、午年，初之气，主厥阴风木，客太阳寒水。二之气，主少阴君
火，客厥阴风木∶以水加木，以木加火，母来生子，为相得也。三之气，主少阳相火，客少
阴君火；四之气，主太阴湿土，客太阴湿土。以火遇火，以土遇土，主客同气，为相得也；
五之气，主阳明燥金，客少阳相火∶以火加金，金畏火制，为不相得也。六之气，主太阳寒
水，客阳明燥金∶以金加水，金能生水，亦相得也。相得则和，不相得则病矣。其有相得而
亦病者，如水临金、金临土、土临火之属，以子临母，以下临上，所谓不当位也，故亦病也
。然须合岁运强弱而论之。如甲子年、岁土太过，三之气为少阴君火，以火加土，则土益旺
而无制，是虽相得而不相和也。庚子年，岁金太过，五之气少阳相火，以火加金，金有制
而反和，是虽不相得，而不为病也。又如水临金、火临木之属，设遇金、木不及之运，则金
得水而清，木得火而明，虽不当位，亦不病也。水临土、木临火之属，设遇木、火太过之运
，则土得火而坚，火得木而燔，虽当位，亦病也。更有进者，太过之土，木不能制者，金
反得而泄之；不及之木，水不能滋者，火反得而养之；此天地生成之妙也。欲明运气之理者
，其可以浅求之耶？
主气，是顺应节气时令而分布的，每年固定不变；客气，是随着司天之气而依次迁移的，经过六个阶段后重新开始。主气和客气叠加时，有相得（和谐）与不相得（不和谐）的区别。例如在子年、午年，初之气，主气是厥阴风木，客气是太阳寒水。二之气，主气是少阴君火，客气是厥阴风木：以水加于木，以木加于火，母亲来生儿子，这是相得。三之气，主气是少阳相火，客气是少阴君火；四之气，主气是太阴湿土，客气是太阴湿土。以火遇火，以土遇土，主客同气，这是相得；五之气，主气是阳明燥金，客气是少阳相火：以火加于金，金畏惧火的克制，这是不相得。六之气，主气是太阳寒水，客气是阳明燥金：以金加于水，金能生水，这也是相得。相得则调和，不相得则生病。那些虽然相得但也生病的情况，如水临于金、金临于土、土临于火之类，是以子临于母，以下位临于上位，这就是所谓“不当位”，所以也会生病。但这必须结合岁运的强弱来讨论。例如甲子年，岁运土太过，三之气为少阴君火，以火加于土，那么土更加旺盛而没有制约，这虽然是相得但并不调和。庚子年，岁运金太过，五之气为少阳相火，以火加于金，金受到克制反而调和，这虽然是不相得，但并不会生病。又如像水临于金、火临于木之类，如果遇到金、木不及的岁运，那么金得到水而清澈，木得到火而明亮，虽然不当位，也不会生病。像水临于土、木临于火之类，如果遇到木、火太过的岁运，那么土得到火而坚固，火得到木而燃烧猛烈，虽然当位，也会生病。更有进一层的情况，太过的土，木不能克制的，金反而能得到土的泄气；不及的木，水不能滋养的，火反而能得到木的供养；这是天地生成的奥妙。想要明白运气理论的人，难道可以用浅显的态度去探求吗？
The Principal Qi (Zhu Qi) distributes in accordance with the solar terms and seasons, remaining constant throughout the year. The Guest Qi (Ke Qi) migrates sequentially according to the Si Tian (Heavenly Ruler) of the year, completing a cycle after six periods before restarting. When Principal Qi and Guest Qi overlap, there are differences between being "in harmony" (Xiang De) and "not in harmony" (Bu Xiang De). For instance, in the years of Zi and Wu, during the First Period, the Principal Qi is Jue Yin Wind Wood (Jueyin Fengmu), and the Guest Qi is Tai Yang Cold Water (Taiyang Han Shui). During the Second Period, the Principal Qi is Shao Yin Ministerial Fire (Shaoyin Junhuo), and the Guest Qi is Jue Yin Wind Wood: applying Water to Wood, and Wood to Fire, where the Mother generates the Son, constitutes being in harmony. During the Third Period, the Principal Qi is Shao Yang Ministerial Fire (Shaoyang Xianghuo), and the Guest Qi is Shao Yin Ministerial Fire; during the Fourth Period, the Principal Qi is Tai Yin Damp Earth (Taiyin Shitu), and the Guest Qi is Tai Yin Damp Earth: Fire meeting Fire, Earth meeting Earth, with identical Principal and Guest Qi, constitutes being in harmony. During the Fifth Period, the Principal Qi is Yang Ming Dry Metal (Yangming Zaojin), and the Guest Qi is Shao Yang Ministerial Fire: applying Fire to Metal, where Metal fears Fire's control, constitutes not being in harmony. During the Sixth Period, the Principal Qi is Tai Yang Cold Water, and the Guest Qi is Yang Ming Dry Metal: applying Metal to Water, where Metal can generate Water, also constitutes being in harmony. Being in harmony leads to health; not being in harmony leads to disease. However, cases exist where one is in harmony yet still falls ill, such as Water over Metal, Metal over Earth, or Earth over Fire. These represent the Child over the Mother, or the Lower over the Upper, which is termed "inappropriate position" (Bu Dang Wei), thus leading to disease. Nevertheless, this must be analyzed in conjunction with the strength or weakness of the Yearly Movement (Sui Yun). For example, in the Jia Zi year, the Earth element is excessive in the Yearly Movement. In the Third Period, with Shao Yin Ministerial Fire, applying Fire to Earth causes Earth to become even more prosperous without restraint; although this is technically in harmony, it is not truly harmonious. In the Geng Zi year, the Metal element is excessive in the Yearly Movement. In the Fifth Period, with Shao Yang Ministerial Fire, applying Fire to Metal controls the Metal, resulting in relative harmony; although this is technically not in harmony, it does not cause disease. Similarly, in cases like Water over Metal or Fire over Wood, if the Metal or Wood elements are deficient in the Yearly Movement, Metal becomes clear by receiving Water, and Wood becomes bright by receiving Fire; although these positions are inappropriate, they do not cause disease. Conversely, in cases like Water over Earth or Wood over Fire, if Wood or Fire are excessive in the Yearly Movement, Earth becomes hard by receiving Fire, and Fire burns fiercely by receiving Wood; although these positions are appropriate, they still cause disease. Furthermore, there is an advanced principle: when Earth is excessive and Wood cannot control it, Metal can instead drain Earth; when Wood is deficient and Water cannot nourish it, Fire can instead sustain Wood. This reflects the profound mystery of Heaven and Earth's generation. Those who wish to understand the principles of Five Movements and Six Qi (Yun Qi) should certainly not seek them superficially.