五运六气之说，不见于儒者之六经，而见于医家之《素问》。夫《素问》乃先秦古书，虽未
必皆黄帝岐伯之言，然秦火以前，春秋战国之际，有如和、缓、秦越人辈，虽甚精于医，其察天
地五行之用，未能若是精密也，则其言虽不尽出于黄帝岐伯，其旨亦必有所从授矣。
且夫寒湿暑燥风火者，天之阴阳，三阴三阳上奉之；木火土金水者，地之阴阳，生长化收藏
下应之。而五营运于其间，则五之化气也。天数终于五，六居之；地数终于六，七居之。戊己，
土也，化气必以五，故甲己化土而居其首。土生金，故乙庚次之；金生水，故丙辛次之；水生木，
故丁壬次之；木生火，故戊癸次之。此化气之序也。地之三阴三阳，亦五行耳。而火独有二，五
行之妙理也。盖木旺于东，火旺于南，金旺于西，水旺于北，而土旺于四维。戊附于戌而在干，
己附于辰而在巽，而未之对冲在丑。故辰戌丑未，寄旺之位也。未在西南，其卦为坤，其时为长
夏，以其处四时之中。《吕氏·月令》谓之中央。假如太角壬木之化为启拆，而变为摧拉。太征
戊火之化为暄燠，而变为炎烈，正化之为变者然也。少角丁木，木气不足，清胜而热复。少征癸
火，火气不足，寒胜而雨复，邪化之为复者然也。寒甚而为阳焰，是为火郁；热甚而为凄清，是
为金郁，抑而不伸者然也。水郁而发，则为冰雹；土郁而发，则为飘骤，郁而怒起者然也。风淫
所胜则克太阴，热淫所胜则
克阳明，凌其所胜者然也。相火之下，水气承之；湿土之下，风气承之，极则有反者然也。
摧拉之变不应，普天悉皆大风；炎烈之变不应，薄海悉皆燔灼；清气之胜不应，宇宙无不明
洁；雨气之复不应，山泽无不蒸溽。郁也，发也，淫也，承也，其理皆然。凡此者，其应非有候，
则有不时而应者矣；其至非有时，则有卒然而至者矣。是故千里之远，其变相似者有之；百里之
变，其变不同者亦有之。即其时，当其处，随其变而占焉，则吉凶可知况《素问》所以论天地之
气化者，将以观其变而救民之疾也。
夫大而天地，小而人之一身，五行之气皆在焉。天地之气有常无变，则人亦和平而无灾；天
地之气变而失常，则疾疠之所从出也。是故木气胜，则肝以实病，脾以虚病；火气胜，则心以实
病，肺以虚病。此医者所能致察，儒者不得其详也。至于官天地，理阴阳，顺五行，使冬无愆阳，
夏无伏阴，秋无苦雨，春无凄风，和平之气，行于两间，国无水旱之灾，民无妖孽之疾，此儒者
所当察，医家未必能知也。《素问》亦略言之矣。
五行之精，是为五纬，与运气相应，有岁星，有辰星。以此察其行之道顺，而占其吉凶。然
必曰德者福之，过者罪之。则是运气之和平而为休祥，有德者召之也；运气之乖戾而为疾眚，有
过者致之也。虽然，其说略而未祥，吾儒之经则详矣。《洪范》九畴始于五行，终于皇极，终于
五福。六经圣人建极于上，以顺五行之用，是以天下之民有五福而无六极。有五福皆可以康宁矣，
无六极皆免于疾病矣。此其道固有行乎运气之外者，是以大舜、成周之时尝见之。《由庚》之诗
作而阴阳得由其道，《华黍》之诗作而四序不失其和，《由仪》之诗作而万物各得其宜。此建皇
极，顺五行，使民有五福而无六极之验矣。是故《素问》则方伎之书，《洪范》则圣人经世之大
法也。知有《素问》，不知有《洪范》，方伎之流也；知有《洪范》，不知有《素问》，儒者何病焉？
五运六气的学说，在儒家经典的“六经”中没有记载，却见于医家的《素问》。《素问》是先秦时期的古书，虽然未必全是黄帝和岐伯的话，但在秦始皇焚书坑儒之前，春秋战国之际，像和、缓、秦越人（扁鹊）这样精通医术的人，即使医术非常高超，他们观察天地五行运用的精密程度，也达不到书中描述的那样，那么书中的言论虽然不全都出自黄帝和岐伯，其宗旨也必然有所传承。
况且寒、湿、暑、燥、风、火，是天的阴阳，由三阴三阳（少阳、阳明、太阳、厥阴、少阴、太阴）在上承接；木、火、土、金、水，是地的阴阳，由生长化收藏在下呼应。而五运运行于其间，就是五行的化气。天数终结于五，由六来居之；地数终结于六，由七来居之。戊己属土，化气必须以五为基数，所以甲己化土而排在首位。土生金，所以乙庚次之；金生水，所以丙辛次之；水生木，所以丁壬次之；木生火，所以戊癸次之。这就是化气的顺序。地的三阴三阳，也不过是五行罢了。而火唯独有两个，这是五行奥妙的道理。大概木旺于东，火旺于南，金旺于西，水旺于北，而土旺于四维（东南、西南、东北、西北）。戊依附于戌而在乾位，己依附于辰而在巽位，而未的对冲位在丑。所以辰、戌、丑、未，是寄旺的位置。未在西南，其卦象为坤，其时为长夏，因为它处于四季之中。《吕氏春秋·月令》称之为中央。假如太角（壬木）的化气是开启分裂，而变为摧折拉断。太征（戊火）的化气是温暖闷热，而变为炎热猛烈，这是正化之气变为异常的情况。少角（丁木），木气不足，清气胜过而热气复归。少征（癸火），火气不足，寒气胜过而雨气复归，这是邪化之气变为报复的情况。寒气极甚而表现为阳焰，这叫火郁；热势极甚而表现为凄清寒冷，这叫金郁，是被压抑而不能舒展的情况。水郁而发作，就会下冰雹；土郁而发作，就会刮狂风暴雨，是郁结而愤怒兴起的情况。风淫胜则克制太阴，热淫胜则克制阳明，这是凌驾于所胜之气之上的情况。相火之下，有水气来承继；湿土之下，有风气来承继，到了极点就会有反常的情况出现。摧折拉断的变化如果不响应，普天之下都会刮大风；炎热猛烈的变化如果不响应，四海之内都会焚烧灼热；清气胜而不响应，宇宙间就没有不明洁的地方；雨气复而不响应，山泽之间就没有不蒸腾潮湿的。郁、发、淫、承这些道理都是一样的。大凡这些情况，它们的响应不一定有固定的征兆，就有不按时候而响应的；它们的到来不一定有固定的时间，就有突然到来的。因此，千里之远，其变化相似的有；百里之内，其变化不同的也有。根据当时当地，随着变化来占测，那么吉凶就可以知道了。何况《素问》用来论述天地气化，正是为了观察变化而救治百姓的疾病啊。
大到天地，小到人的一身，五行之气都存在于其中。天地之气有常态而无变异，那么人也平和而没有灾祸；天地之气变异而失去常态，那就是疾病瘟疫产生的根源。所以木气胜，则肝因实邪而病，脾因虚损而病；火气胜，则心因实邪而病，肺因虚损而病。这是医生所能详细考察的，儒家学者不得其详。至于治理天地，调理阴阳，顺应五行，使冬天没有过盛的阳气，夏天没有潜伏的阴气，秋天没有令人痛苦的雨水，春天没有凄厉的风，和平之气流行于天地之间，国家没有水旱灾害，百姓没有妖孽般的疾病，这是儒家学者应当考察的，医生未必能知道。《素问》也略微提到过这一点。
五行的精华，称为五纬（五星），与运气相应，有岁星（木星），有辰星（水星）。用它们来观察运行的道路是否顺遂，从而占测吉凶。然而必须说：有德行的人会得到福佑，有过错的人会遭到罪罚。那么运气的平和而产生吉祥，是有德行的人感召来的；运气的乖戾而产生疾疫，是有过错的人招致的。虽然，这种说法简略而不详尽，我们儒家的经典则很详尽。《洪范》九畴始于五行，终于皇极，终于五福。六经圣人建立中正之道于上，以顺应五行的运用，所以天下的百姓有五福而没有六极（六种凶恶的后果）。有五福都可以康宁了，无六极都免于疾病了。这个道本来就有运行在运气之外的，所以在大舜、成周之时曾经见到过。《由庚》这首诗作出来而阴阳得以循其道，《华黍》这首诗作出来而四季不失其和谐，《由仪》这首诗作出来而万物各得其适宜。这是建立皇极，顺应五行，使百姓有五福而无六极的验证啊。所以《素问》是方技类的书籍，《洪范》则是圣人治理世间的根本大法。只知道有《素问》，不知道有《洪范》，是方技一类的人；只知道有《洪范》，不知道有《素问》，儒家有什么毛病呢？
The theory of the Five Movements and Six Qi is not found in the Confucian "Six Classics," but appears in the medical text *Suwen* (Basic Questions). The *Suwen* is an ancient book from the pre-Qin period. Although it may not consist entirely of words spoken by the Yellow Emperor (Huangdi) and Qibo, before the burning of books by Qin Shi Huang, during the Spring and Autumn and Warring States periods, figures such as He, Huan, and Qin Yueren (Bian Que), despite being extremely proficient in medicine, did not observe the application of Heaven and Earth's Five Elements with such precision as described in the text. Therefore, although their words may not all originate from the Yellow Emperor and Qibo, their purport must have been transmitted from somewhere.
Furthermore, Cold, Dampness, Summer-heat, Dryness, Wind, and Fire are the Yin and Yang of Heaven, upheld above by the Three Yin and Three Yang (Shaoyang, Yangming, Taiyang, Jueyin, Shaoyin, Taiyin); Wood, Fire, Earth, Metal, and Water are the Yin and Yang of Earth, responding below through Growth, Transformation, Harvest, Storage, and Conservation. The Five Movements operate within this framework, representing the transformative qi of the Five Elements. The number of Heaven concludes at five, occupied by six; the number of Earth concludes at six, occupied by seven. Wu and Ji belong to Earth, and its transformative qi must be based on five; thus, Jia and Ji transform into Earth and take the first position. Earth generates Metal, so Yi and Geng follow; Metal generates Water, so Bing and Xin follow; Water generates Wood, so Ding and Ren follow; Wood generates Fire, so Wu and Gui follow. This is the sequence of transformative qi. The Three Yin and Three Yang of Earth are also merely the Five Elements. However, Fire uniquely has two manifestations, which is the subtle principle of the Five Elements. Generally, Wood prospers in the East, Fire in the South, Metal in the West, Water in the North, and Earth in the Four Corners (Southeast, Southwest, Northeast, Northwest). Wu attaches to Xu and resides in the Qian trigram; Ji attaches to Chen and resides in the Xun trigram; the opposite of Wei is Chou. Thus, Chen, Xu, Chou, and Wei are positions where qi is temporarily prosperous. Wei is in the Southwest, its trigram is Kun, its time is Late Summer, because it lies in the midst of the four seasons. The *Lüshi Chunqiu · Monthly Ordinances* calls it the Central direction. For instance, if the transformative qi of Tai Jiao (Ren Wood) is opening and splitting, but changes to crushing and breaking; or if the transformative qi of Tai Zheng (Wu Fire) is warm and sultry, but changes to intense heat and ferocity—this is how normal transformation becomes abnormal. If Shao Jiao (Ding Wood) indicates insufficient Wood qi, Clearness prevails while Heat returns; if Shao Zheng (Gui Fire) indicates insufficient Fire qi, Cold prevails while Rain returns—this is how pathogenic transformation becomes retaliatory. When Cold is extreme and manifests as solar flares, it is called Fire Depression; when Heat is extreme and manifests as chilly clarity, it is called Metal Depression—this is suppression without extension. When Water depression erupts, hail occurs; when Earth depression erupts, violent storms occur—this is depression rising in anger. When Wind excess overcomes, it attacks Taiyin; when Heat excess overcomes, it attacks Yangming—this is overriding the overcome element. Below Ministerial Fire, Water qi succeeds it; below Damp Earth, Wind qi succeeds it; at the extreme, there are counteracting phenomena. If the change of crushing does not respond, great winds blow across the land; if the change of intense heat does not respond, scorching heat pervades the seas; if the victory of Clearness does not respond, the universe lacks brightness and purity; if the return of Rain does not respond, mountains and marshes lack evaporation and humidity. The principles of Depression, Eruption, Excess, and Succession are all alike. In all these cases, their response may not have fixed signs, leading to responses out of season; their arrival may not have fixed times, leading to sudden arrivals. Therefore, over a distance of a thousand li, variations may be similar; within a hundred li, variations may differ. By observing the time and place, and predicting according to the variation, one can know the auspicious or inauspicious outcomes. Moreover, the *Suwen* discusses the qi transformation of Heaven and Earth precisely to observe changes and save the people from disease.
From the vastness of Heaven and Earth to the smallness of the human body, the qi of the Five Elements exists everywhere. If the qi of Heaven and Earth remains constant and unchanging, humans remain peaceful and free from disaster; if the qi of Heaven and Earth changes and loses its regularity, that is the source from which epidemics arise. Thus, when Wood qi prevails, the Liver suffers from Excess conditions, and the Spleen suffers from Deficiency conditions; when Fire qi prevails, the Heart suffers from Excess conditions, and the Lungs suffer from Deficiency conditions. These are details that physicians can investigate, whereas Confucian scholars cannot grasp them fully. As for governing Heaven and Earth, regulating Yin and Yang, and following the Five Elements, ensuring no excessive Yang in winter, no latent Yin in summer, no painful rain in autumn, and no desolate wind in spring, allowing harmonious qi to circulate between Heaven and Earth, so that the state suffers no water or drought disasters, and the people suffer no monstrous diseases—this is what Confucian scholars should examine, though physicians may not necessarily know it. The *Suwen* mentions this briefly.
The essence of the Five Elements forms the Five Planets (Wu Wei), which correspond with the movements and qi. There is the Year Star (Jupiter/Suisui) and the Morning Star (Mercury/Chenxing). By observing whether their courses are smooth, one divines good or bad fortune. Yet it must be said: those with virtue receive blessings, and those with faults receive punishment. Thus, the peace of the movements and qi producing auspicious omens is summoned by those with virtue; the perversity of the movements and qi producing disease and calamity is caused by those with faults. Nevertheless, this explanation is brief and not detailed, whereas our Confucian classics are detailed. The *Hongfan* (Great Plan) begins with the Five Elements, ends with the Imperial Ultimate (Huangji), and finally with the Five Blessings. The sages of the Six Classics established the supreme standard above to facilitate the use of the Five Elements, so that the people of the world enjoy the Five Blessings and avoid the Six Extremes. With the Five Blessings, one can achieve health and tranquility; avoiding the Six Extremes means escaping disease. This Dao inherently operates beyond the scope of movements and qi, which is why it was seen during the times of Great Shun and the Zhou Dynasty. When the poem *You Geng* was composed, Yin and Yang followed their proper paths; when the poem *Hua Shu* was composed, the four seasons maintained their harmony; when the poem *You Yi* was composed, all things found their proper suitability. These are proofs of establishing the Imperial Ultimate, following the Five Elements, and enabling the people to have the Five Blessings without the Six Extremes. Therefore, the *Suwen* is a book of technical arts (Fangji), while the *Hongfan* is the great method of sage-kings governing the world. To know only the *Suwen* and not the *Hongfan* makes one a practitioner of technical arts; to know only the *Hongfan* and not the *Suwen*, what fault is there in a Confucian scholar?