或问∶五运六气、《内经》讲论，诸方所略，其理奥妙，未易造入，愿发明焉。丹溪曰∶学
医之初，宜须先识病机之变化，论人形之处治。若便攻于运气，恐流于马宗素之徒，而云某生人，
某日病于某经，用某药治之之类也。
或问∶人之五脏六腑，外应天地。司气司运八风动静之变，人气应焉，岂不切当。苟不知此，
为医未造其理，何以调之？曰∶杨太受尝曰云云∶五运六气须每日候之，记其风雨晦明。而有应
时作病者，有伏气后时而病者，有故病冲而动者。体认纯熟，久久自然造其至极。丁元吉氏撰
《运气提纲》曰∶《提纲》之作，一本《内经》及刘温舒《论奥》。语约而事义多者，复注其下，
正注不足则旁注，易见者但旁注，旨深者列为图，名目用墨沫之。
经论∶阴之所在，则脉不应。兼三阴而言，非独指少阴也。王太仆于太阴厥阴下注以少阴近
其位致然，反遗本气，左右不以位，取人所向，义亦牵合。故启马宗素诸书皆随君火所在言之。此丹溪所谓
失经旨之类，今不从。
运气者，以十干合而为木火土金水之五运，以十二支对而为风寒暑湿燥火之六气。十干合者，
如甲己二年合为土运，乙庚二年合为金运，丙辛二年合为水运，丁壬二年合为木运，戊癸二年合
为火运是也。十二支对者，如子与午对，二年俱为君火之气；丑与未对，二年俱为湿土之气；寅
与申对，二年俱为相火之气；卯与酉对，二年俱为燥金之气；辰与戌对，二年俱为寒水之气；巳
与亥对，二年俱为风木之气是也。运与气相交媾，干与支相临遇。运五气六，不相偶合。盖君火
居尊，故不立运。而运只有五，戊癸火运，乃相火之位。经曰∶君火以名，相火以位是也。故六
气不加于君火，是以运则五年一周，气则六期环会。六十年间运有太过，有不及，有平运，又有
大运、主运、客运。假如甲年阳土为太过，阴年己土为不及。司天与运同气为平。太过遇司天克
之，或不及遇年支与之相合，名曰岁会。值月干与之相符，或交初气日干时干与之相合，名曰干
德符，皆得谓之平运。物生脉应，无相先后焉。大运者，乃当年年干通主一年之运也。主运者，
每年皆以木运从大寒日始，以次相生，至水而终。每运各主七十三日，年年常如是者。客运者，
假如甲年，即以土起运，亦从大寒日始，以次相生而终，亦每运各主七十三日，逐年更替者。今
医所用，大运而已。主运客运不过论其理宜有是耳。
其六气有司天，有在泉，在正化，有对化，亦有主气，有客气。假如当年年支是子，子午皆
少阴君火司天，子为对化，午为正化。对司化令之虚，正司化令之实，其余支辰例皆仿此。又以
子午卯酉为一律，子午二
岁君火司天，则必卯酉燥金在泉；若卯酉二岁燥金司天，则必子午君火在泉。其他寅申巳亥为一
律，辰戌丑未为一律，司天在泉，例皆同也。
主气者，每年皆以木气从大寒日始，以次相生。至水气而终，每气各主六十日有奇，千载不
易。客气者，以当年年支第三支起运。假如子年，子后第三支是戌，戌属水，就以水气从大寒日
始，为初之气，即在泉左间也；木为二之气，即司天右间也；火为三之气，即司天火气也；土
为四之气，即司天左间也；金为五之气，即在泉燥金也；水为终之气，即在泉右间也。每气亦各
主六十日有奇，一年一易，故曰客气。以客加主，客胜主则从，主胜客则逆。又曰∶司天通主上
半年，在泉通主下半年。此客气之大者，加于主气之上也。
司天居上，在泉居下，运气居中。或司天克运生运，谓之以上临下，为顺，顺分生克之殊；
或运克司天生司天，谓之以下临上，为逆，逆有大小之异。其中有司天与运同者，名曰天木符。
（如丁巳、丁亥之类。）年支与运合者，名曰岁会。（丁卯、丙子之类。）在泉与运同者，名曰
同天金符。（庚子、庚午之类。）运与在泉合者，名曰同岁水会。（辛丑、辛未之类。）司天与
运及年支三位相符者，名曰太乙天符。（戊午、乙酉、己未、己丑之类是也。）
盖午为火气司天，戊为火运，而午支又属火，故号太乙，尊称之谓也。五者之中，天符为执
法，中执法者，其病速而危；岁会为行令，中行令者，其病徐而持。太乙天符为贵人，中贵人者，
其病暴而死。圣人祥着于经，盖将使人知有所谨而勿为其所中也。纵使或为所中，亦知其病之因，
不至于乱投药剂，其惠天下后世何其切哉！虽然，运气一书，古人启其端倪而已。员机之士其可
徒泥其法，而不求其法外之遗耶？如曰∶冬有非时之温，夏有非时之寒，春有非时之燥，秋有非
时之暖。此四时不正之气，亦能病患也。如曰∶春气西行，秋气东行，夏气北行，冬气南行。卑
下之地，春气常存；高阜之境，冬气常在；天不足西北而多风，地不满东南而多湿。又况百里之
内，晴雨不同；千里之邦，寒暖各异。此方土之候各有不齐，所生之病多随土着，乌可皆以运气
相比例哉！务须随机达变，因时识宜，庶得古人未发之旨，而能尽其不言之妙也。
奈何程德斋、马宗素等，妄谓某生人于某日，病于某经，用某药，某日当汗瘥，某日当危殆。
悖乱经旨，愚或医流，莫此为甚。后人因视经为繁文，置之而弗用者有也。又不读其书玩其理，
茫然无入头处，遂乃弃去而莫之省者有也。是以世医罕有能解其意者。
予今搜辑纂为此编，名曰《运气易览》论以明其理，图以揭其要，歌括以便于记诵，其于初
学未必无补于万一。然予老年心志昏瞀，未免书不尽言，言不尽意。改而正之，尚有望于后之君
子云。祁门朴里汪机省之序。
有人问：五运六气理论，在《内经》中虽有论述，但其他医方著作中往往简略。其道理深奥微妙，不容易深入理解，希望您能阐发说明。朱丹溪说：学习医学之初，应当先识别病机的变化，根据人的形体状况进行治疗。如果一开始就钻研运气学说，恐怕会流于马宗素那一类人的做法，说什么某人出生在某日，某日患某经的病，用某种药治疗之类的话。
又有人问：人的五脏六腑，外应天地。主管气化、主管运化的八风动静变化，人气随之感应，难道不恰当吗？如果不知道这些，做医生就没有掌握其中的道理，凭什么来调理呢？回答说：杨太受曾经说：五运六气必须每天观察记录，记下风雨阴晴的变化。有的按时令发病的，有伏邪过后才发病的，有旧病因触动而发作的。身体体认纯熟，时间久了自然能达到极高的境界。丁元吉撰写《运气提纲》说：《提纲》的编写，完全依据《内经》及刘温舒的《论奥》。语言简约而事理丰富的，就在下面加注；正文解释不足的则加旁注，容易理解的只加旁注，旨意深奥的列为图表，名称用墨汁涂抹标记。
经文论述：阴气所在的地方，脉象就不应指（即摸不到脉）。这里兼谈三阴经，并不单指少阴经。王冰（王太仆）在太阴、厥阴下加注说是因为少阴靠近它们的位置导致这样，反而忽略了本气，左右位置不以方位定，而是取人所趋向的意义，这种解释也显得牵强附会。所以马宗素等人的书都随着君火所在的位置来谈论。这就是朱丹溪所说的失去经典宗旨的一类情况，现在我不采用这种说法。
所谓运气，是以十天干相合形成木、火、土、金、水五运，以十二地支相对形成风、寒、暑、湿、燥、火六气。十干相合的情况，如甲己二年合为土运，乙庚二年合为金运，丙辛二年合为水运，丁壬二年合为木运，戊癸二年合为火运，就是这样。十二地支相对的情况，如子与午相对，这两年都是君火之气；丑与未相对，这两年都是湿土之气；寅与申相对，这两年都是相火之气；卯与酉相对，这两年都是燥金之气；辰与戌相对，这两年都是寒水之气；巳与亥相对，这两年都是风木之气，就是这样。运和气相互交合，天干与地支相互遭遇。运只有五种，气有六种，不能偶数相合。大概因为君火居于尊贵地位，所以不设立运。而运只有五种，戊癸火运，乃是相火的位阶。经文说：“君火以名，相火以位”就是这个意思。所以六气不施加于君火之上，因此运五年一个循环，气六个阶段环环相扣。六十年间，运有过盛（太过），有不足（不及），有平气之运，还有大运、主运、客运之分。假如甲年阳土为太过，阴年己土为不及。司天之气与运同气称为平气。太过遇到司天克制它，或者不及遇到年支与之相合，名叫岁会。值月的天干与之相符，或交初气的日子天干、时辰天干与之相合，名叫干德符，都可以称之为平气。万物生长脉象相应，没有先后之分。大运，就是当年年干通主一年的运。主运，每年都以木运从大寒日开始，依次相生，到水运结束。每运各主七十三天，年年都是如此。客运，假如甲年，就以土起运，也从大寒日开始，依次相生而终，也是每运各主七十三天，逐年更替的。现在医生所用的，只是大运而已。主运和客运不过是理论上应该有这些罢了。
那六气中有司天，有在泉，有正化，有对化，也有主气，有客气。假如当年的年支是子，子年和午年都是少阴君火司天，子年是对化，午年是正化。对化对应司化令的虚，正化对应司化令的实，其余地支时辰的例子都仿照这个规则。又以子、午、卯、酉为一律，子午两年君火司天，则必然卯酉两年燥金在泉；若卯酉两年燥金司天，则必然子午两年君火在泉。其他寅、申、巳、亥为一律，辰、戌、丑、未为一律，司天在泉的规则也都相同。
主气，每年都以木气从大寒日开始，依次相生，到水气结束，每气各主六十多天，千年不变。客气，以当年年支后的第三个地支起运。假如子年，子之后的第三个地支是戌，戌属水，就以水气从大寒日开始，作为初之气，即在泉的左间；木为二之气，即司天的右间；火为三之气，即司天的火气；土为四之气，即司天的左间；金为五之气，即在泉的燥金；水为终之气，即在泉的右间。每气也各主六十多天，一年一换，所以叫客气。以客加于主之上，客胜主则顺从，主胜客则逆反。又说：司天主管上半年，在泉主管下半年。这是客气的大致规律，加在主气之上。
司天在上，在泉在下，运气居中。或者司天克运、生运，叫做以上临下，为顺，顺中有生克的差异；或者运克司天、生司天，叫做以下临上，为逆，逆中有大小的不同。其中有司天与运相同的，名叫天符。（如丁巳、丁亥之类。）年支与运相合的，名叫岁会。（如丁卯、丙子之类。）在泉与运相同的，名叫同天符。（如庚子、庚午之类。）运与在泉相合的，名叫同岁会。（如辛丑、辛未之类。）司天、运及年支三位相符的，名叫太乙天符。（如戊午、乙酉、己未、己丑之类。）
大概午为火气司天，戊为火运，而午支又属火，所以号称太乙，是尊称的意思。这五种之中，天符是执法者，中执法者的病，发病快且危险；岁会是行令者，中行令者的病，发病慢且持久；太乙天符是贵人，中贵人的病，发病暴烈且致死。圣人详细记载在经文中，大概是让人知道有所谨慎而不被其伤害。即使有时被其伤害，也能知道病的成因，不至于乱投药剂，这对天下后世的恩惠多么深切啊！虽然如此，运气一书，古人只是开启了端倪罢了。精通机变的人难道可以死板地拘泥于方法，而不寻求方法之外的遗意吗？如果说：冬天有不正常的温暖，夏天有不正常的寒冷，春天有不正常的干燥，秋天有不正常的暖热。这四时不正之气，也能使人患病。如果说：春气向西行，秋气向东行，夏气向北行，冬气向南行。低洼之地，春气常存；高丘之境，冬气常在；天不足西北所以多风，地不满东南所以多湿。更何况百里之内，晴雨不同；千里之邦，寒暖各异。这是方土气候各有不齐，所生的病多随当地环境而定，怎么能都用运气来类比呢！务必随机应变，因时制宜，这样才能得到古人未曾阐发的旨意，并能穷尽那不言说的妙处。
奈何程德斋、马宗素等人，胡乱说某人出生在某日，某日患某经的病，用某种药，某日应当汗出病愈，某日应当危殆。违背混乱经典宗旨，愚昧的医生，没有比这更严重的了。后人因此视经典为繁文缛节，放置不用的人有；又不读书玩味其中的道理，茫然没有入手之处，于是放弃不再省察的人有。所以世间的医生很少有能理解其意旨的。
我现在搜集编辑编纂成这本书，名叫《运气易览》，用论述来阐明道理，用图表来揭示要点，用歌诀以便于记诵，对于初学者未必没有万一的帮助。然而我年老心志昏花，难免书中不能完全表达言语，言语不能完全表达心意。改正并修正它，还希望寄托于后来的君子。祁门朴里汪机为此作序。
A question was asked: The theories of Five Movements and Six Qi (Wuyun Liuqi), although discussed in the *Neijing* (*Inner Canon*), are often omitted or briefly mentioned in other medical texts. Their principles are profound and subtle, not easily grasped. I wish for you to elucidate them. Zhu Danxi said: At the beginning of learning medicine, one should first understand the changes in disease mechanisms (Bingji) and treat patients according to their physical constitutions. If one immediately delves into the study of Movements and Qi, one risks falling into the error of Ma Zongsu and his followers, who claimed things like "a person born on a certain day suffers from a disease in a certain meridian on a certain day, treated with such-and-such herb."
Another question arose: The five zang and six fu organs of humans correspond externally to heaven and earth. When the qi and movements governed by the eight winds change in motion and stillness, human qi responds accordingly. Is this not appropriate? If one does not know this, a physician has not penetrated the underlying principles; how can they regulate the body? The answer is: Yang Taishou once said: One must observe the Five Movements and Six Qi daily, recording wind, rain, darkness, and brightness. Some illnesses arise according to the season; some arise later due to latent pathogens (Fuqi); some are triggered by pre-existing conditions. With thorough experiential understanding, over time, one will naturally reach the highest level. Ding Yuanji wrote the *Outline of Movements and Qi*, stating: The compilation of the *Outline* is based entirely on the *Neijing* and Liu Wenshu's *Discussion of Profound Secrets*. Where language is concise but meaning rich, annotations are added below; where main text explanation is insufficient, marginal notes are used; for easy-to-understand points, only marginal notes are provided; for deep meanings, diagrams are listed; names are marked with ink smudges.
The classic states: Where yin resides, the pulse does not respond. This refers to the three yin meridians collectively, not solely Shaoyin. Wang Bing (Wang Taipu) annotated under Taiyin and Jueyin that this occurs because Shaoyin is close in position, thereby neglecting the original qi. He determined left and right positions not by location but by what people tend toward, an interpretation that is also forced. Thus, books by Ma Zongsu and others discuss everything based on the location of Minister Fire (Xianghuo). This is what Zhu Danxi called losing the purport of the classics, which we do not follow today.
"Movement and Qi" refers to the Five Movements of Wood, Fire, Earth, Metal, and Water derived from the combination of the Ten Heavenly Stems, and the Six Qi of Wind, Cold, Summer Heat, Dampness, Dryness, and Fire derived from the correspondence of the Twelve Earthly Branches. The combination of stems is as follows: Jia and Ji years combine to form Earth Movement; Yi and Geng years combine to form Metal Movement; Bing and Xin years combine to form Water Movement; Ding and Ren years combine to form Wood Movement; Wu and Gui years combine to form Fire Movement. The correspondence of branches is as follows: Zi and Wu correspond, both years possessing Monarch Fire (Junhuo) Qi; Chou and Wei correspond, both years possessing Damp-Earth Qi; Yin and Shen correspond, both years possessing Minister Fire Qi; Mao and You correspond, both years possessing Dry-Metal Qi; Chen and Xu correspond, both years possessing Cold-Water Qi; Si and Hai correspond, both years possessing Wind-Wood Qi. Movements and Qi intermingle, and stems encounter branches. There are five movements and six qis, which do not match evenly. Generally, because Monarch Fire occupies the supreme position, no specific movement is established for it. There are only five movements; the Wu-Gui Fire Movement corresponds to the position of Minister Fire. The classic says: "Monarch Fire acts by name, Minister Fire acts by position." Therefore, the six qis are not superimposed upon Monarch Fire. Consequently, movements cycle every five years, while qis circulate through six periods. Over sixty years, movements may be excessive (Taiguo), deficient (Bují), or balanced (Pingyun). There are also Great Movement (Dayun), Principal Movement (Zhuyun), and Guest Movement (Keyun). For example, in a Jia year, Yang Earth is excessive; in a Ji year, Yin Earth is deficient. When the ruling Heaven (Sitian) qi matches the movement qi, it is called Balanced Qi. If excess is controlled by Sitian, or deficiency combines with the annual branch, it is called Year Meeting (Suihui). If the monthly stem matches, or the day and hour stems at the start of the first qi match, it is called Stem Virtue Match (Gande Fu); all these are considered Balanced Qi. In the generation of things and response of pulses, there is no precedence. Great Movement refers to the movement governed by the annual stem for the whole year. Principal Movement begins with Wood Qi from the Day of Great Cold each year, proceeding through mutual generation until Water Qi ends. Each movement governs 73 days, consistently every year. Guest Movement, for instance in a Jia year, starts with Earth, also from the Day of Great Cold, proceeding through mutual generation, each governing 73 days, changing yearly. Currently, physicians mainly use Great Movement. Principal and Guest Movements exist theoretically.
Regarding the six qis, there are Ruling Heaven (Sitian), Ruling Earth (Zaiquan), Proper Transformation (Zhenghua), Counter Transformation (Duihua), Principal Qi (Zhuqi), and Guest Qi (Keqi). For example, if the annual branch is Zi, both Zi and Wu years have Shao Yin Monarch Fire as Sitian. Zi represents Counter Transformation, Wu represents Proper Transformation. Counter transformation corresponds to the emptiness of the ruling command, Proper transformation corresponds to its reality. Other branches follow this pattern. Zi, Wu, Mao, and You form one category: if Zi and Wu years have Monarch Fire Sitian, then Mao and You years must have Dry Metal Zaiquan; if Mao and You years have Dry Metal Sitian, then Zi and Wu years must have Monarch Fire Zaiquan. Yin, Shen, Si, and Hai form another category; Chen, Xu, Chou, and Wei form another. The rules for Sitian and Zaiquan are consistent across these categories.
Principal Qi begins with Wood Qi from the Day of Great Cold each year, proceeding through mutual generation until Water Qi ends. Each qi governs slightly more than 60 days, unchanging for millennia. Guest Qi begins with the third branch after the annual branch. For a Zi year, the third branch after Zi is Xu. Xu belongs to Water, so Water Qi starts from the Day of Great Cold as the First Qi, located at the left intermediate of Zaiquan; Wood is the Second Qi, at the right intermediate of Sitian; Fire is the Third Qi, the Sitian Fire Qi; Earth is the Fourth Qi, at the left intermediate of Sitian; Metal is the Fifth Qi, the Dry Metal of Zaiquan; Water is the Final Qi, at the right intermediate of Zaiquan. Each qi also governs slightly more than 60 days, changing annually, hence called Guest Qi. When guest is added to principal, if guest wins, it follows; if principal wins, it opposes. It is also said: Sitian governs the first half of the year, Zaiquan governs the second half. This is the general rule of Guest Qi superimposed on Principal Qi.
Sitian is above, Zaiquan is below, and Movement/Qi is in the middle. If Sitian controls or generates Movement, it is called "Above descending to Below," which is favorable (Shun), with differences in generation and control. If Movement controls or generates Sitian, it is called "Below ascending to Above," which is unfavorable (Ni), with variations in severity. When Sitian and Movement are identical, it is called Heaven符 (Tianfu) (e.g., Ding-Si, Ding-Hai). When the annual branch and Movement combine, it is called Year Meeting (Suihui) (e.g., Ding-Mao, Bing-Zi). When Zaiquan and Movement are identical, it is called Same Heaven符 (Tongtianfu) (e.g., Geng-Zi, Geng-Wu). When Movement and Zaiquan combine, it is called Same Year Meeting (Tongsuihui) (e.g., Xin-Chou, Xin-Wei). When Sitian, Movement, and Annual Branch all match, it is called Great Unity Heaven符 (Taiyi Tianfu) (e.g., Wu-Wu, Yi-You, Ji-Wei, Ji-Chou).
For instance, Wu is Fire Sitian, Wu is Fire Movement, and the Wu branch belongs to Fire; thus it is called Taiyi, a title of respect. Among these five, Tianfu acts as the Law Enforcer. Those struck by the Middle Law Enforcer suffer rapid and critical illness. Suihui acts as the Order Executor. Those struck by the Middle Order Executor suffer slow and lingering illness. Taiyi Tianfu acts as the Noble Person. Those struck by the Middle Noble Person suffer sudden death. The sages detailed this in the classics to warn people to be cautious and avoid being affected. Even if affected, knowing the cause prevents reckless medication, benefiting future generations profoundly. Nevertheless, the book on Movements and Qi merely opened the door for ancients. Should experts rigidly adhere to methods without seeking the spirit beyond them? Consider: winter warmth out of season, summer cold out of season, spring dryness out of season, autumn heat out of season. These four irregular qis can also cause disease. Consider: Spring Qi moves west, Autumn Qi moves east, Summer Qi moves north, Winter Qi moves south. Lowlands retain Spring Qi; highlands retain Winter Qi. Heaven is deficient in the northwest, causing much wind; Earth is incomplete in the southeast, causing much dampness. Moreover, within a hundred li, weather differs; across a thousand li, temperature varies. Local climates differ, and diseases often follow local conditions. How can they all be compared using Movements and Qi? One must adapt to circumstances and act appropriately according to time, thereby uncovering the unspoken wisdom of the ancients.
Alas, Cheng Dezhai, Ma Zongsu, and others recklessly claimed that a person born on a certain day would suffer a certain meridian disease on a certain day, treated with certain herbs, recovering on a certain day via sweating, or facing danger on a certain day. This violates and confuses the classic purport; among foolish physicians, none are worse. Later generations, viewing classics as verbose, discarded them. Others, failing to read and comprehend the principles, found no entry point and abandoned them. Thus, few contemporary physicians understand their intent.
I have now compiled this work, titled *Yiqi Yilan* (Easy View of Movements and Qi), using discussions to clarify principles, diagrams to highlight essentials, and rhymes for memorization. It may offer slight benefit to beginners. However, in my old age, my mind is dim, and words cannot fully express thoughts. I hope future scholars will correct and refine it. Preface by Wang Ji of Puli, Qimen.