余本浅学，而于医道略窥阴阳五行之端，至于主客运气，流行变化，微妙无穷，所谓白首纷如者也。明时
有新安汪石山、汪心谷，集《要览》，颇简明易读，辑于徐东皋《古今医统》中。曩承前辈湖南楚竹园先生又
授余是篇，云系乾隆年间高隐张姓者所编，余读之，与汪本大同，而加客气升降图说，按年分列主病、脉候等，
尤为精简，使后学易于记诵，余故不揣愚昧，略加修节，校录以殿斯集。惜乎张公之名不传，未能表彰，然其
书存则人存，亦可以无憾矣。
会稽后学章 楠谨识
尝读《内经》至《天元纪》论七篇，推申运气，元蕴难窥，未尝不废书三叹也。斯天地之纪纲，变化之渊
源，非通于《大易》、《洪范》、历元、律法之说者，其敢横心以解，矢口而谈哉！无惑乎当今之人，置而弗
讲久矣。先哲有言曰∶不明五运六气，检遍方书何济。故弗医则可，业已志医，反掌生杀，能不猛畏。博学多
闻，沉思力索，神将通我，幸勿惮焉。然知天知地，必先知人。丹溪曰∶先识病机变化处治。纯攻运气，恐流于马
宗素之徒，妄谓某年生人，于某日病于某经，用某药，某日当瘥，某日当危，悖乱经旨，涉于怪僻。兹特撮其
大纲，提其切要，令学人忻其简便，为行远登高之自。至于穷神达变，则《内经》而下，代有发明，其可以是
为画耶！
五运者，金木水火土也；六气者，风寒暑湿燥火也。合十干为五运，如甲己合为土运，乙庚合为金运，丙
辛合为水运，丁壬合为木运，戊癸合为火运是也。对十二支为六气，如子与午对，俱为君火；丑与未对，俱为
湿土；寅与申对，俱为相火；卯与酉对，俱为燥金；辰与戌对，俱为寒水；巳与亥对，俱为风木是也。运乃五
年一周，气则六期环会。五运有太过，有不及，有平运，有大运，有主运，有客运。太过者，甲丙戊庚壬五阳
干也；不及者，乙丁己辛癸五阴干也。太过之年，大寒前十三日交，名曰先天；不及之年，大寒后十三日交，
名曰后天。平运者，司天与运同气也。或太过，而司天克气；或不及，而年支相合，谓之岁会。或月干与之相
符，或交初气，日干时干，与之相合，谓之干德符。值之者，物生脉应，无相后先，皆平运也。正大寒日交，
名曰齐天。大运者，本年年干也。主运者，每年皆以木运，从大寒日始，以次相生，至水而终，每运各主七十二
日另五刻，岁岁皆然者也。客运者，假如甲己年，即以土起运，亦从大寒日始，以次相生，至火而终，每运亦
主七十二日另五刻，此逐岁变迁者也。六气有司天，有在泉，有正化，有对化，有主气，有客气。正化者，午
未寅酉辰亥之年也。对化者，子丑申卯戌巳之年也。正司化令之实，对司化令之虚。又以子午卯酉为一律，子
午君火司天，则必卯酉燥金在泉，寅申巳亥为一律，辰戌丑未为一律，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，每气各主六十日奇八十七刻半，岁岁皆然也。客气者，以本年年支后第三支
起运，即如子年，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；热为五之气，即在泉右间也；
金为终之气，即在泉燥金也。每气各主六十日奇八十七刻半，每年一易者也。以客加主，客胜主，则从；主胜
客，则逆。凡司天主岁半以前，在泉主岁半以后，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，以上临下为顺，顺分生克之殊；或运克司天、生司天，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。年支与运合者，名曰岁会。在泉与运同者，名曰同天金符。运与
在泉合者，名曰同岁水会。司天与运与气三合者，名曰太乙天符。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。嗟乎！风寒暑湿燥火者，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。戊己，土也，然化气必以五，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。五行各一，而火独君相二者，上应乎天之六气也。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，未之对冲在丑，而丑未属坤艮之乡，故辰戌丑未，
寄旺之位也。假如太角之化，为启拆，而变为摧拉；太征之化，为暄燠，而变为炎烈，正化之气也；少角木气
不足，清胜
而热复；少征火气不足，寒胜而雨复，邪化之复也。寒甚而阳焰，为火郁，热甚而凄清，为金郁，抑而不足也。
水郁而发，则为冰雹；土郁而发，则为飘骤，郁而怒起也。风淫所胜，则克太阴；热淫所胜，则克阳明，侮其所
胜也。相火之下，水气承之；湿土之下，风气承之，亢则制也。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。圣人反复谆谆，盖欲人法于阴
阳，和于术数，勿为运气所中也。即使偶中，亦知其受病之因，不令妄投药饵，而有夭伤之叹耳。凡主客之气，
皆能致疾，下为主气，上为客气。经曰∶木位之主，其泻以酸，其补以辛；厥阴之客，以辛补之，以酸泻之，
以甘缓之。火位之主，其泻以甘，其补以咸；少阴之客，以甘泻之，以酸软之；少阳之客，以咸补之，以甘泻之，
以咸软之。土位之主，其泻以苦，其补以甘；太阴之客，以甘补之，以苦泻之，以甘缓之。金位之主，其泻以
辛，其补以酸；阳明之客，以酸补之，以辛泻之，以苦泄之。水位之主，其泻以咸，其补以苦；太阳之客，以
苦补之，以咸泻之，以苦坚之，以辛润之。凡客胜，泻客补主；主胜，泻主补客。而本经更有六气司天、在泉
淫胜之治法，有司天、在泉反胜之治法，有岁运上下所宜药食之治法。而五运之中，又必折其郁气，先取化源。
故化子以为太阳司天，取九月为水之源；阳明司天，取六月为金之源；少阴、少阳司天，取三月为火之源；太
阴司天，取六月为土之源；厥阴司天，取年前十二月为木之源。经曰∶无失天信，无逆气宜，无翼其胜，无赞
其复，是为至治者此也。夫人禀五行之气而生，亦从五行之数而尽。故王冰曰∶苍天布气，尚不越乎五行，人
在气中，岂不应乎天道。随气运阴阳之盛衰，理之自然也。经曰∶不知年之所加，气之盛衰，虚实之所
起，不可以为工矣。虽然，气运之理，亦有不可泥者，如肝木素虚，脾土太盛，运值太角，肝气稍实，脾气方
平，五脏显然；又内外两因，随时感触，虽当太过之运，亦有不足之理；不及之运，亦多有余之患，倘专泥运
气，能无实实虚虚，损不足而益有余乎？况岁气之在大地，亦有反常之时，故冬有非时之温，夏有非时之寒，
春有非时之燥，秋有非时之暖，犯之者病。又如春气西行，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，千里之外，
寒暄各别，方土不齐，而病亦因之，此皆法外之遗也。善言运气者，随机观变，方得古人未发之旨，幸毋胶执，
而为程、马之续也。
我本学识浅薄，但对于医道略知阴阳五行的端倪。至于主运、客运和六气，其流行变化微妙无穷，真可谓让人白发苍苍仍感到纷乱难理。明代时，有新安汪石山、汪心谷二人，编纂了《运气要览》，内容颇为简明易懂，被收录在徐东皋的《古今医统》中。从前承蒙前辈湖南楚竹园先生又传授给我这篇文献，说是乾隆年间一位隐居的高姓人士所编。我阅读后，发现它与汪氏版本大体相同，但增加了客气升降图说，并按年份分列主病、脉候等内容，尤为精简，使后学者易于记诵。因此我不揣冒昧，对其略加修订整理，校录以作为此集的附录。可惜张公的名字未能流传下来，无法加以表彰，然而书存则人亦如在，我也就没有遗憾了。
会稽后学章楠谨识。
曾经读《黄帝内经》至《天元纪大论》等七篇，推演申述五运六气之理，其中深奥蕴藏难以窥探，未曾不放下书本长叹三次。这是天地运行的纲纪，变化的渊源，如果不是通晓《周易》、《尚书·洪范》、历法元始、音律法制的人，怎敢妄加解说，信口谈论呢！难怪当今之人，放置不讲已经很久了。先哲有句话说：“如果不明白五运六气，即使翻遍方书又有什么益处。”所以，不做医生还可以，既然立志从医，生死掌握在反掌之间，怎能不猛烈敬畏？应当博学多闻，沉思力索，神明自会通达于我，希望不要畏惧。然而，知天知地，必须先知人。朱丹溪说：“首先要识别病机的变化处治。”如果纯粹攻研运气，恐怕会流于马宗素那一类人的做法，妄称某年出生的病人，在某日患某经的病，用某药，某日应当痊愈，某日应当危重，这违背了经典旨意，涉于怪僻。这里特意撮取其大纲，提取其切要之处，让学习者喜欢其简便，作为行远登高的起点。至于穷尽神妙、通达变化，则是《黄帝内经》之后，历代都有发明，难道可以就此画地为牢吗！
五运，就是金、木、水、火、土；六气，就是风、寒、暑、湿、燥、火。结合十天干化为五运，如甲己合化为土运，乙庚合化为金运，丙辛合化为水运，丁壬合化为木运，戊癸合化为火运，就是这样。对应十二地支为六气，如子与午相对，都属君火；丑与未相对，都属湿土；寅与申相对，都属相火；卯与酉相对，都属燥金；辰与戌相对，都属寒水；巳与亥相对，都属风木，就是这样。运是五年一周转，气则是六期环会。五运有过盛（太过），有不足（不及），有平和之运（平运），有大运，有主运，有客运。过盛之年，是甲、丙、戊、庚、壬五个阳干；不足之年，是乙、丁、己、辛、癸五个阴干。过盛之年，在大寒节前十三日交运，名叫先天；不足之年，在大寒节后十三日交运，名叫后天。平和之运，是指司天之气与岁运之气相同。或者过盛，而司天克制岁运之气；或者不足，而年支与岁运相合，叫做岁会。或者月干与之相符，或者交初气时，日干、时干与之相合，叫做干德符。遇到这些情况，万物生长、脉象反应，没有先后差异，都是平运。正值大寒日交运，名叫齐天。大运，就是本年的年干。主运，每年都以木运开始，从大寒日起，依次相生，到水运结束，每运各主七十二日零五刻，岁岁如此。客运，假如甲己年，就以土运起首，也从大寒日开始，依次相生，到火运结束，每运也主七十二日零五刻，这是逐年变迁的。
六气有司天，有在泉，有正化，有对化，有主气，有客气。正化之年，是午、未、寅、酉、辰、亥年。对化之年，是子、丑、申、卯、戌、巳年。正化主管化令之实，对化主管化令之虚。又以子、午、卯、酉为一律，子午君火司天，则必卯酉燥金在泉；寅、申、巳、亥为一律；辰、戌、丑、未为一律，例皆相同。主气，每年都以木气从大寒日起，依次相生，到水气结束，每气各主六十日零八十七刻半，岁岁如此。客气，以本年年支后的第三个地支起运，即如子年，子后第三个地支是戌，戌属水，就以水气从大寒日起作为初之气，即在泉左间；木为二之气，即司天右间；火为三之气，即司天火气；土为四之气，即司天左间；热为五之气，即在泉右间；金为终之气，即在泉燥金。每气各主六十日零八十七刻半，每年一易。以客加主，客胜主，则顺从；主胜客，则逆反。凡是司天主管上半年，在泉主管下半年，这是客气的大者，加在主气之上。司天居上，在泉居下，运气居中。或者司天克运、生运，以上临下为顺，顺中有生克的不同；或者运克司天、生司天，以下临上为逆，逆中有大小的差异。其中有司天与运相同的，名叫天符。年支与运相合的，名叫岁会。在泉与运相同的，名叫同天符。运与在泉相合的，名叫同岁会。司天、运、气三者相合的，名叫太乙天符。天符是执法，中执法者的病，发病迅速而危险；岁会是行令，中行令者的病，发病缓慢而持久；太乙天符是贵人，中贵人的病，发病暴烈而死。唉！风、寒、暑、湿、燥、火，是天的阴阳，三阴三阳上奉之；木、火、土、金、水，是地的阴阳，生长化收藏下应之。戊己，属土，但化气必须以五为基数，所以甲己化土，而居首位；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。这是化气的次序。五行各一，而火独分君、相二者，是因为上应乎天的六气。大概木旺于东，火旺于南，金旺于西，水旺于北，而土旺于四维，戊附于戌而在乾位，己附于辰而在巽位，未的对冲在丑，而丑未属于坤艮之乡，所以辰、戌、丑、未，是寄旺之位。假如太角之化，本是开启拆散，而变为摧拉；太征之化，本是温暖，而变为炎烈，这是正化之气；少角木气不足，清气胜而热气复；少征火气不足，寒气胜而雨气复，这是邪化之复。寒甚而阳气焰，为火郁；热甚而凄清，为金郁，这是抑而不足。水郁而发，则为冰雹；土郁而发，则为飘骤，这是郁而怒起。风淫所胜，则克太阴；热淫所胜，则克阳明，这是侮其所胜。相火之下，水气承之；湿土之下，风气承之，这是亢则制也。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。圣人反复谆谆教导，大概是希望人们效法阴阳，调和术数，不要被运气所伤。即使偶尔受伤，也要知道受病的缘由，不让妄投药饵，而有夭折伤亡的叹息。凡主客之气，都能致病，下为主气，上为客气。经文说：木位之主，其泻以酸，其补以辛；厥阴之客，以辛补之，以酸泻之，以甘缓之。火位之主，其泻以甘，其补以咸；少阴之客，以甘泻之，以酸软之；少阳之客，以咸补之，以甘泻之，以咸软之。土位之主，其泻以苦，其补以甘；太阴之客，以甘补之，以苦泻之，以甘缓之。金位之主，其泻以辛，其补以酸；阳明之客，以酸补之，以辛泻之，以苦泄之。水位之主，其泻以咸，其补以苦；太阳之客，以苦补之，以咸泻之，以苦坚之，以辛润之。凡客胜，泻客补主；主胜，泻主补客。而本经更有六气司天、在泉淫胜的治法，有司天、在泉反胜的治法，有岁运上下所宜药食的治法。而在五运之中，又必须折其郁气，先取化源。所以化子认为太阳司天，取九月为水之源；阳明司天，取六月为金之源；少阴、少阳司天，取三月为火之源；太阴司天，取六月为土之源；厥阴司天，取年前十二月为木之源。经文说：不要失去天信，不要逆气宜，不要助长其胜，不要赞助其复，这就是最高明的治疗。人禀受五行之气而生，也从五行之数而尽。所以王冰说：苍天布气，尚且不越乎五行，人在气中，岂不应乎天道。随气运阴阳的盛衰，是理所当然的自然规律。经文说：不知道年之所加，气的盛衰，虚实之所起，不可以做医生。虽然如此，气运之理，也有不可拘泥的地方，如肝木素虚，脾土太盛，运值太角，肝气稍实，脾气方平，五脏显然；又有内外两因，随时感触，虽当太过之运，亦有不足之理；不及之运，亦多有余之患，倘若专门拘泥运气，能不犯实实虚虚，损不足而益有余的错误吗？况且岁气在大地，也有反常之时，故冬有非时之温，夏有非时之寒，春有非时之燥，秋有非时之暖，触犯者生病。又如春气西行，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。又何况百里之内，晴雨不同，千里之外，寒暄各别，方土不齐，而病也因之不同，这些都是法外之遗。善于谈论运气的人，随机观察变化，才能得古人未发之旨，希望不要固执，而成为程、马的延续。
I possess shallow learning, yet I have glimpsed the beginnings of Yin-Yang and Five Elements in the medical way. As for the Main Qi (Zhu Yun), Guest Qi (Ke Yun), and Six Qi (Liu Qi), their circulation and changes are subtle and infinite, truly causing one to feel bewildered even with white hair. During the Ming Dynasty, Wang Shishan and Wang Xingu from Xin'an compiled the *Yao Lan* (Essential Overview), which was quite concise and easy to read, and it was included in Xu Donggao's *Gu Jin Yi Tong* (Comprehensive Medical Canon of Past and Present). Previously, I was taught this text by my senior, Mr. Chu Zhuyuan from Hunan, who said it was compiled by a reclusive person surnamed Gao during the Qianlong reign. Upon reading it, I found it largely identical to the Wang version, but added diagrams explaining the ascending and descending Guest Qi, listing main diseases and pulse patterns by year, making it even more concise and easier for students to memorize. Therefore, without presuming upon my ignorance, I made slight revisions and collations to include it as an appendix to this collection. It is a pity that Master Zhang's name has not been transmitted, so he could not be honored; however, since his book exists, he lives on, and I have no regrets.
Signed by Zhang Nan, junior scholar from Kuaiji.
Having read the *Tianyuan Ji Da Lun* (Great Discussion on the Heavenly Origin) and seven other chapters of the *Huangdi Neijing* (Yellow Emperor's Inner Canon), deducing and elaborating on the theory of Five Movements and Six Qi, I often found its profound mysteries difficult to penetrate, sighing three times after putting down the book each time. This is the guideline of Heaven and Earth, the source of all changes. Unless one understands the theories of the *I Ching* (Book of Changes), the *Hong Fan* (Great Plan), calendar origins, and musical pitch standards, how dare one arbitrarily interpret or speak of it? No wonder people today have neglected it for a long time. An ancient sage said: "If one does not understand the Five Movements and Six Qi, what good is it to browse through all medical books?" Thus, one may choose not to practice medicine, but if one has vowed to do so, holding life and death in the palm of one's hand, one must be fiercely reverent. One should be widely learned, think deeply, and strive to search; the spirit will then illuminate me. Do not fear. However, knowing Heaven and Earth requires first knowing humanity. Zhu Danxi said: "First recognize where the pathogenesis changes and how to treat." If one solely focuses on the movements of Qi, one might fall into the error of Ma Zongsu and his followers, who recklessly claimed that a person born in a certain year would suffer from a disease in a specific meridian on a specific day, use a certain medicine, recover on a certain day, and face danger on another. This violates the essence of the classics and drifts into the bizarre. Here, I specifically extract the general outline and key points, allowing learners to appreciate the simplicity, serving as a starting point for traveling far and climbing high. As for penetrating the divine and mastering change, there have been innovations since the *Neijing*; can we stop here!
The Five Movements (Wu Yun) are Metal, Wood, Water, Fire, and Earth; the Six Qi (Liu Qi) are Wind, Cold, Summer Heat, Dampness, Dryness, and Fire. Combining the Ten Heavenly Stems creates the Five Movements: Jia and Ji combine to form Earth Movement; Yi and Geng combine to form Metal Movement; Bing and Xin combine to form Water Movement; Ding and Ren combine to form Wood Movement; Wu and Gui combine to form Fire Movement. Corresponding to the Twelve Earthly Branches are the Six Qi: Zi and Wu correspond to Ministerial Fire (Jun Huo); Chou and Wei correspond to Damp Earth; Yin and Shen correspond to Ministerial Fire (Xiang Huo); Mao and You correspond to Dry Metal; Chen and Xu correspond to Cold Water; Si and Hai correspond to Wind Wood. The Movement cycles every five years, while the Qi circles every six periods. The Five Movements include Excess (Tai Guo), Deficiency (Bu Ji), Balanced Movement (Ping Yun), Great Movement (Da Yun), Main Movement (Zhu Yun), and Guest Movement (Ke Yun). Excess years are represented by the five Yang stems: Jia, Bing, Wu, Geng, Ren. Deficiency years are represented by the five Yin stems: Yi, Ding, Ji, Xin, Gui. In excess years, the Qi transitions thirteen days before Major Cold (Da Han), called "Pre-heaven" (Xian Tian). In deficiency years, it transitions thirteen days after Major Cold, called "Post-heaven" (Hou Tian). A Balanced Movement occurs when the ruling Qi (Si Tian) matches the movement Qi. Or, if Excess is controlled by the ruling Qi; or if Deficiency combines with the annual branch, it is called Year Meeting (Sui Hui). If the monthly stem matches, or if at the start of the first Qi, the daily and hourly stems match, it is called Stem Virtue Match (Gan De Fu). When these occur, the generation of things and pulse responses show no priority or delay, all being Balanced Movements. Transitioning exactly on Major Cold is called "Equal Heaven" (Qi Tian). The Great Movement refers to the Heavenly Stem of the current year. The Main Movement always begins with Wood Qi from Major Cold, follows the generating sequence, ends with Water Qi, with each Movement governing 72 days and 5 ke, repeating yearly. The Guest Movement, for example in a Jia-Ji year, starts with Earth Qi, also from Major Cold, follows the generating sequence, ends with Fire Qi, each governing 72 days and 5 ke, changing annually.
The Six Qi include Ruling Qi (Si Tian), Subterranean Qi (Zai Quan), True Transformation (Zheng Hua), Opposite Transformation (Dui Hua), Main Qi (Zhu Qi), and Guest Qi (Ke Qi). True Transformation years are Wu, Wei, Yin, You, Chen, Hai. Opposite Transformation years are Zi, Chou, Shen, Mao, Xu, Si. True Transformation governs the reality of transformational commands; Opposite Transformation governs the virtuality. Zi, Wu, Mao, You form one category: if Zi-Wu Ministerial Fire rules above, then Mao-You Dry Metal rules below. Yin-Shen-Si-Hai form one category; Chen-Xu-Chou-Wei form one category, following similar examples. Main Qi always begins with Wood Qi from Major Cold, follows the generating sequence, ends with Water Qi, each Qi governing 60 days plus 87.5 ke, repeating yearly. Guest Qi starts from the third branch after the annual branch. For example, in a Zi year, the third branch after Zi is Xu. Xu belongs to Water, so Water Qi starts from Major Cold as the First Qi (Left Interstice of Zai Quan); Wood is the Second Qi (Right Interstice of Si Tian); Fire is the Third Qi (Si Tian Fire Qi); Earth is the Fourth Qi (Left Interstice of Si Tian); Heat is the Fifth Qi (Right Interstice of Zai Quan); Metal is the Final Qi (Dry Metal of Zai Quan). Each Qi governs 60 days plus 87.5 ke, changing annually. When Guest is added to Main, if Guest overcomes Main, it is compliant; if Main overcomes Guest, it is rebellious. Generally, Si Tian governs the first half of the year, Zai Quan governs the second half. This is the major Guest Qi added onto the Main Qi. Si Tian is above, Zai Quan is below, Movement Qi is in the middle. If Si Tian controls or generates Movement Qi, descending from above is compliant, with differences in generation and control. If Movement Qi controls or generates Si Tian, ascending from below is rebellious, with differences in magnitude. When Si Tian equals Movement Qi, it is called Heaven符 (Tian Fu). When the annual branch equals Movement Qi, it is called Year Meeting (Sui Hui). When Zai Quan equals Movement Qi, it is called Same Heaven符 (Tong Tian Fu). When Movement Qi equals Zai Quan, it is called Same Year Water Meeting (Tong Sui Shui Hui). When Si Tian, Movement Qi, and Air Qi three-way combine, it is called Tai Yi Tian Fu. Tian Fu is the Law Enforcer; those struck by the Central Law Enforcer suffer rapid and critical illness. Sui Hui is the Order Executor; those struck by the Central Order Executor suffer slow and persistent illness. Tai Yi Tian Fu is the Noble Person; those struck by the Central Noble Person suffer sudden death. Alas! Wind, Cold, Summer Heat, Dampness, Dryness, and Fire are the Yin-Yang of Heaven, served by the Three Yin and Three Yang. Wood, Fire, Earth, Metal, and Water are the Yin-Yang of Earth, responding to Growth, Flourishing, Transformation, Harvest, and Storage. Wu and Ji belong to Earth, but transformational Qi must base on five, so Jia-Ji transform to Earth, leading the list; Earth generates Metal, so Yi-Geng follow; Metal generates Water, so Bing-Xin follow; Water generates Wood, so Ding-Ren follow; Wood generates Fire, so Wu-Gui follow. This is the order of transformational Qi. Although the Five Elements are each one, Fire uniquely divides into Ministerial and Sovereign, corresponding to the Six Qi of Heaven. Wood prospers in the East, Fire in the South, Metal in the West, Water in the North, and Earth in the Four Corners. Wu attaches to Xu in the Qian position; Ji attaches to Chen in the Xun position. The opposite of Wei is Chou, and Chou-Wei belong to Kun-Gen regions. Thus, Chen, Xu, Chou, Wei are positions of attached prosperity. For instance, the transformation of Tai Jiao (Excess Wood) is opening and splitting, but changes to crushing; the transformation of Tai Zheng (Excess Fire) is warm, but changes to blazing heat—these are True Transformation Qi. If Shao Jiao (Deficient Wood) lacks Qi, Clear Qi wins and Heat returns; if Shao Zheng (Deficient Fire) lacks Qi, Cold wins and Rain returns—this is the return of Evil Transformation. Severe cold with yang flames indicates Fire Depression; severe heat with chill indicates Metal Depression, due to suppression and insufficiency. Water depression releasing causes hail; Earth depression releasing causes violent storms, arising from suppressed anger. If Wind prevails excessively, it conquers Tai Yin; if Heat prevails excessively, it conquers Yang Ming, insulting what it should conquer. Below Ministerial Fire, Water Qi supports it; below Damp Earth, Wind Qi supports it, this is controlling hyperactivity. If crushing changes do not respond, great winds blow everywhere; if blazing changes do not respond, scorching heat covers the seas; if Clear Qi victory does not respond, the universe remains bright and clean; if Rain Qi return does not respond, mountains and marshes become steaming humid. The sages repeatedly teach earnestly, hoping people emulate Yin-Yang and harmonize with techniques, avoiding being harmed by Qi movements. Even if occasionally harmed, one should know the cause of illness, preventing reckless medication and lamenting premature death. Both Main and Guest Qi can cause disease; lower is Main Qi, upper is Guest Qi. The Classic says: For the ruler of Wood position, drain with Sour, tonify with Acrid; for Guest Jue Yin, tonify with Acrid, drain with Sour, soothe with Sweet. For the ruler of Fire position, drain with Sweet, tonify with Salty; for Guest Shao Yin, drain with Sweet, soften with Sour; for Guest Shao Yang, tonify with Salty, drain with Sweet, soften with Salty. For the ruler of Earth position, drain with Bitter, tonify with Sweet; for Guest Tai Yin, tonify with Sweet, drain with Bitter, soothe with Sweet. For the ruler of Metal position, drain with Acrid, tonify with Sour; for Guest Yang Ming, tonify with Sour, drain with Acrid, purge with Bitter. For the ruler of Water position, drain with Salty, tonify with Bitter; for Guest Tai Yang, tonify with Bitter, drain with Salty, firm with Bitter, moisten with Acrid. Generally, if Guest overcomes, drain Guest and tonify Main; if Main overcomes, drain Main and tonify Guest. The Classic further details treatments for excessive influence of Si Tian and Zai Quan, reverse influence, and suitable medicines/foods for upper and lower annual movements. Within the Five Movements, one must break stagnant Qi and first access the source of transformation. Thus, Huazi believes: When Tai Yang rules, take September as the source of Water; when Yang Ming rules, take June as the source of Metal; when Shao Yin/Shao Yang rule, take March as the source of Fire; when Tai Yin rules, take June as the source of Earth; when Jue Yin rules, take the twelfth month of the previous year as the source of Wood. The Classic says: Do not lose heavenly trust, do not oppose qi suitability, do not assist victory, do not sponsor return; this is supreme governance. Humans are born from Five Element Qi and end according to Five Element numbers. Wang Bing said: Heaven distributes Qi, not exceeding the Five Elements; humans within Qi, how could they not correspond to Heavenly Dao? Following the rise and fall of Yin-Yang in Qi movements is natural law. The Classic says: Not knowing the annual addition, the rise and fall of Qi, and the origin of deficiency/excess, one cannot be a physician. Nevertheless, the principles of Qi movements should not be rigidly applied. For example, if Liver Wood is inherently deficient and Spleen Earth is excessive, and the movement is Tai Jiao, Liver Qi becomes slightly solid and Spleen Qi levels out, clearly showing the Five Viscera. With internal and external factors touching at any time, even in an Excess movement, there may be deficiency logic; in a Deficiency movement, there may be excess concerns. If one strictly adheres to Qi movements, can one avoid treating excess as excess and deficiency as deficiency, harming the insufficient and benefiting the redundant? Moreover, annual Qi on earth sometimes behaves abnormally: winter has unseasonable warmth, summer has unseasonable cold, spring has unseasonable dryness, autumn has unseasonable warmth. Those who encounter them get sick. Also, 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, windy; Earth is incomplete in the southeast, damp. Furthermore, within a hundred li, weather differs; a thousand li away, cold and warmth vary. Different regions lead to different diseases; these are exceptions beyond the rules. Those skilled in discussing Qi movements observe changes flexibly, grasping the unfound insights of ancients. Hope you do not stick rigidly and become a continuation of Cheng and Ma.