五运五行御五位，五气相生顺令行。此是常今年不易，然有相得或逆从。运有太过
不及理，人有虚实寒热情。天时不和万物病，民病合人脏腑生。
【注】主运者，主营运四时之常令也。五行者，木、火、土、金、水也。五位者，东、
南、中、西、北也。五气者，风、暑、湿、燥、寒也。木御东方风气，顺布春令，是初之运
也。火御南方暑气，顺布夏令，是二之运也。土御中央四维湿气，顺布长夏之令，是三之
运也。金御西方燥气，顺布秋令，是四之运也。水御北方寒气，顺布冬令，是五之运也。
此是天以五为制，分五方主之，五运五气相生，四时常令，年年相仍而不易也。然其中
之气化，有相得或不相得，或从天气，或逆天气，或从天气而逆地气，或逆天气而从地
气。故运有太过不及、四时不和之理，人有脏腑经络、虚实寒热不同之情，始召外邪令
化而生病也。天时不和，万物皆病，而为民病者，亦必因其人脏腑不和而生也。
\r主运图\ps110-4a7.bmp\r
主气六位同主运，显明之右君位知。退行一步相火治，复行一步土治之，复行一步
金气治，复行一步水治之，复行一步木气治，复行一步君治之。
【注】主气者，厥阴风木，主春初之气也；少阴君火，主夏二之气也；少阳相火，主盛
夏三之气也；太阴湿土，主长夏四之气也；阳明燥金，主秋五之气也；太阳寒水，主冬六
之气也。此是地以六为节，分六位主之。六气相生，同主运五气相生，四时之常令也。显
明者，正南之位，当君位也。而君火不在位治之，反退位于次，以相火代君火，司化则
当知，即经云∶少阴不司气化之义也。正南客气，司天之位也，司天之右，天之右间位
也；在主气为二之气位，是少阴君火之位，主行夏令之气也。故曰∶显明之右，君火之位
也。君火之右，退行一步，乃客气司天之位也；在主气为三之气位，是少阳相火之位，主
行盛夏之令之气也。不曰复行，而曰退行者，以臣对君之面，承命司化，不敢背行，故曰
退行一步，即复行一步也。复行一步，土气治之，乃客气天之左间位也；在主气为四之
气位，是太阴湿土之位，主行长夏令之气也。复行一步，金气治之，乃客气地之右间位也；
在主气为五之气位，是阳明燥金之位，主行秋令之气也。复行一步，水气治之，乃客气
在泉之位也；在主气为六之气位，是太阳寒水之位，主行冬令之气也。复行一步，木气
治之，乃客气地之左间位也；在主气为初之气位，是厥阴风木之位，主行春令之气也。复
行一步，君火治之，即前君火之位治之也。
\r主气图\ps110-4a8.bmp\r
五运对应五行，统御五个方位，五气按照季节顺序相生运行。这是每年不变的常规规律，但其中也有相得（顺）或逆从（逆）的变化。运气有太过和不及的道理，人体有虚、实、寒、热、情志的不同情况。天时不和则万物生病，民众的疾病也是结合人体脏腑的情况而产生的。
【注】主运，主要掌管四季的常规时令。五行，是指木、火、土、金、水。五位，是指东、南、中、西、北。五气，是指风、暑、湿、燥、寒。木统御东方风气，顺应布散春令，这是初运。火统御南方暑气，顺应布散夏令，这是二运。土统御中央及四维湿气，顺应布散长夏之令，这是三运。金统御西方燥气，顺应布散秋令，这是四运。水统御北方寒气，顺应布散冬令，这是五运。这是天以五为制度，分属五方主管，五运与五气相生，作为四季的常规时令，年年相继而不变。然而其中的气化，有相得（和谐）或不相得（不和谐），有的顺从天时，有的违背天时，有的顺从天时而违背地气，有的违背天时而顺应地气。因此运气有过剩和不足、四时不和的道理，人体有脏腑经络、虚实寒热的不同情况，这才招致外邪变化而生病。天时不和，万物都生病，而成为民众的疾病，也必然因为人体脏腑不和而产生。
主气的六位与主运相同，显明之右是君火之位。退行一步由相火主治，再退行一步由土主治，再退行一步由金气主治，再退行一步由水气主治，再退行一步由木气主治，再退行一步由君火主治。
【注】主气，厥阴风木，主管春初之气；少阴君火，主管夏季第二之气；少阳相火，主管盛夏第三之气；太阴湿土，主管长夏第四之气；阳明燥金，主管秋季第五之气；太阳寒水，主管冬季第六之气。这是地以六为节律，分属六位主管。六气相生，同主运的五气相生一样，是四季的常规时令。显明，指正南之位，即君火之位。而君火不在正位主治，反而退位于次位，由相火代替君火，司掌气化，这应当知晓，即经书所说“少阴不司气化”的含义。正南方的客气，是司天之位；司天的右边，是天之右间位；在主气中属于第二之气位，是少阴君火之位，主管施行夏令之气。所以说：显明之右，是君火之位。君火的右边，退行一步，乃是客气司天之位；在主气中属于第三之气位，是少阳相火之位，主管施行盛夏之气。不说“复行”，而说“退行”，是因为臣子面对君主，承接命令司掌气化，不敢背向而行，所以说“退行一步”，也就是“复行一步”。再退行一步，由土气主治，乃是客气天之左间位；在主气中属于第四之气位，是太阴湿土之位，主管施行长夏之气。再退行一步，由金气主治，乃是客气地之右间位；在主气中属于第五之气位，是阳明燥金之位，主管施行秋令之气。再退行一步，由水气主治，乃是客气在泉之位；在主气中属于第六之气位，是太阳寒水之位，主管施行冬令之气。再退行一步，由木气主治，乃是客气地之左间位；在主气中属于初之气位，是厥阴风木之位，主管施行春令之气。再退行一步，由君火主治，即前文所述的君火之位主治。
The Five Movements (Wu Yun) correspond to the Five Elements and govern five positions, while the Five Qi move in accordance with the seasonal order of mutual generation. This is the constant rule that remains unchanged each year; however, there are instances of harmony (Xiang De) or deviation/reversal (Ni Cong). The movements of Qi have principles of excess (Tai Guo) and deficiency (Bu Ji), just as human beings present conditions of deficiency, excess, cold, heat, and emotional states. When heavenly timing is discordant, all things fall ill; people's diseases also arise in conjunction with their internal Zang-Fu organs.
[Note] Zhu Yun (Principal Movement) primarily governs the regular seasons. The Five Elements refer to Wood, Fire, Earth, Metal, and Water. The Five Positions refer to East, South, Center, West, and North. The Five Qi refer to Wind, Summer Heat, Dampness, Dryness, and Cold. Wood governs the Wind Qi of the East, smoothly distributing the Spring command; this is the First Movement. Fire governs the Summer Heat Qi of the South, smoothly distributing the Summer command; this is the Second Movement. Earth governs the Dampness Qi of the Center and the four corners, smoothly distributing the Late Summer command; this is the Third Movement. Metal governs the Dryness Qi of the West, smoothly distributing the Autumn command; this is the Fourth Movement. Water governs the Cold Qi of the North, smoothly distributing the Winter command; this is the Fifth Movement. This is Heaven's system using five as its measure, divided among the five directions for governance. The Five Movements and Five Qi generate each other, serving as the constant seasonal commands, succeeding one another year after year without change. However, within these transformations, there may be harmony or disharmony; some follow Heavenly Qi, some oppose it; some follow Heavenly Qi but oppose Earthly Qi, while others oppose Heavenly Qi but follow Earthly Qi. Thus, there are principles of excess and deficiency in the movements, and discordance in the four seasons. Human bodies exhibit different conditions of Zang-Fu organs and meridians, as well as deficiency, excess, cold, and heat. It is only then that external pathogens are attracted, leading to pathological changes and disease. When heavenly timing is discordant, all things suffer, and the diseases afflicting the people inevitably arise from the internal discordance of their Zang-Fu organs.
The Six Positions of Zhu Qi (Principal Qi) are identical to Zhu Yun. To the right of Xian Ming (Bright Display/South), lies the position of Jun Huo (Ministerial Fire). Moving back one step, Xiang Huo (Ministerial Fire) takes charge; moving back another step, Earth takes charge; moving back another step, Metal Qi takes charge; moving back another step, Water Qi takes charge; moving back another step, Wood Qi takes charge; and moving back another step, Jun Huo takes charge again.
[Note] Zhu Qi refers to: Jue Yin Feng Mu (Jueyin Wind-Wood) governing the first Qi of early Spring; Shao Yin Jun Huo (Shaoyin Ministerial Fire) governing the second Qi of mid-Summer; Shao Yang Xiang Huo (Shaoyang Ministerial Fire) governing the third Qi of late Summer; Tai Yin Shi Tu (Taiyin Damp-Earth) governing the fourth Qi of Late Summer; Yang Ming Zao Jin (Yangming Dry-Metal) governing the fifth Qi of Autumn; and Tai Han Han Shui (Taiyang Cold-Water) governing the sixth Qi of Winter. This is Earth's system using six as its rhythm, divided among the six positions for governance. The Six Qi generate each other, just as the Five Qi of Zhu Yun do, forming the constant seasonal commands. "Xian Ming" refers to the due South position, which is the seat of Jun Huo. However, Jun Huo does not govern from its primary position but retreats to a secondary position, allowing Xiang Huo to substitute for Jun Huo in managing transformation. This should be understood as the meaning in the classics: "Shaoyin does not manage Qi transformation." The direct South location corresponds to the Si Tian (Chief Guest) position. To the right of Si Tian is the Right Intercalary position of Heaven. In terms of Zhu Qi, this is the position of the Second Qi, which is the seat of Shao Yin Jun Huo, governing the distribution of Summer Qi. Hence it is said: "To the right of Xian Ming is the position of Jun Huo." To the right of Jun Huo, moving back one step, is the position of Si Tian for the Guest Qi. In terms of Zhu Qi, this is the position of the Third Qi, which is the seat of Shao Yang Xiang Huo, governing the distribution of Late Summer Qi. It is described as "moving back" rather than "repeating forward" because when a minister faces the sovereign to receive orders and manage transformation, he dare not move backward (away from the sovereign); thus, "moving back one step" is equivalent to "moving forward one step" in sequence. Moving back another step, Earth Qi takes charge, corresponding to the Left Intercalary position of Heaven for the Guest Qi. In terms of Zhu Qi, this is the position of the Fourth Qi, which is the seat of Tai Yin Shi Tu, governing the distribution of Late Summer Qi. Moving back another step, Metal Qi takes charge, corresponding to the Right Intercalary position of Earth for the Guest Qi. In terms of Zhu Qi, this is the position of the Fifth Qi, which is the seat of Yang Ming Zao Jin, governing the distribution of Autumn Qi. Moving back another step, Water Qi takes charge, corresponding to the Zai Quan (Subterranean) position for the Guest Qi. In terms of Zhu Qi, this is the position of the Sixth Qi, which is the seat of Tai Han Han Shui, governing the distribution of Winter Qi. Moving back another step, Wood Qi takes charge, corresponding to the Left Intercalary position of Earth for the Guest Qi. In terms of Zhu Qi, this is the position of the First Qi, which is the seat of Jue Yin Feng Mu, governing the distribution of Spring Qi. Moving back another step, Jun Huo takes charge, returning to the previously mentioned position of Jun Huo.