经曰∶夫五运阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明
之府也。可不通乎？又曰∶治不法天之纪、地之理，则灾害至矣。又曰∶不知年之所加，气
之盛衰，虚实之所起，不可以为工矣。由是观之，不知运气而为医，欲其无失者鲜矣。兹
将《内经》运气要语，编成歌诀，并列图于前，使学人一览即明其大纲旨要之所在，然
后遍求全经精义，庶乎有得云。
无极太虚气中理，太极太虚理中气。乘气动静生阴阳，阴阳之分为天地。未有天地
气生形，已有天地形寓气。从形究气曰阴阳，即气观理曰太极。
【注】太者，极其至大之谓也；虚者，空虚无物之谓也。盖极大极虚，无声无臭之中，
具有极大极至之理气焉。理气未分，而混沌者，太虚也。太虚曰无极者，是主太虚流行
之气中主宰之理而言也。太虚曰太极者，是主太虚主宰之理中流行之气而言也。故周子
曰∶无极而太极者，亦是以极无而推极有也。盖极无中无是而非理，极有中无是而非气。不
以极无之理而推极有之气，何以知有是气也。不以极有之气，而推极无之理，何以知有是
理也。是则可知理气以其分殊而言之二也，以其浑合而言之一也。有是理则有是气，有是
气则有是理，名虽有二，其实则一，本无有无、一二、先后之可言也。乘气动静生阴阳
者，谓太极乘气机之动而生阳，乘气机之静而生阴，即周子曰∶太极动而生阳，静而生
阴之谓也。然不曰无极动而生阳，静而生阴，而曰太极动而生阳，静而生阴者，盖以无极
专主乎理，言理无动静故也，太极兼主乎气，言气有动静故也。阴阳之分为天地者，谓阴
阳流行，相生不已，积阳之清者为天，积阴之浊者为地。故周子曰∶分明分阳，两仪立
焉也。未有天地气生形者，谓未有天地，惟太虚中之一气化生天地之形也。已有天地形
寓气者，谓已有天地，而太虚之气即已寓于天地之形也。是以天得之以资万物之始，地
得之以资万物之生也。从形究气曰阴阳者，阴阳即理中流行之气也。即气观理曰太极者，太
极即气中主宰之理也。故周子曰∶阴阳一太极者，是指气之极者而言也，太极本无极者
是指理之极者而言也。
\r太虚图\ps110-4a1.bmp\r
【按】吴澄曰∶太极无动静，动静者气机也，是以太极专主乎理言也。朱子曰∶太极
之有动静，是天命之流行也，是以太极兼主乎气言也。又曰∶太虚者、本然之妙也。动
静者、所乘之机也。本然之妙即太极，指其
本然主宰，是动是静之妙之理也。所乘之机即动静，指其天命流行，乘动乘静之机之气也。当根据朱子为是。
\r阴阳图\ps110-4a2.bmp\r
《内经》说：五运和阴阳，是天地运行的规律，万物的总纲纪，变化的根源，生杀的根本起始，神妙变化的府库。怎么能不精通呢？又说：治疗如果不效法天的纪纲、地的理则，那么灾害就会降临。又说：不知道每年所加临的运气，气机的盛衰，虚实产生的原因，就不能成为医生。由此看来，不懂运气学说而做医生，想要没有失误的人是很少的。现在将《内经》中关于运气的重要语句，编成歌诀，并在前面列出图表，使学习者一眼就能明白其大纲和主旨所在，然后遍求全经的精义，或许有所收获。
无极太虚之气中包含着理，太极太虚之理中蕴含着气。随着气的动静产生阴阳，阴阳分为天和地。在没有天地之前，气先产生了形；在有了天地之后，形就寓含在气之中。从形探究气叫做阴阳，从气观察理叫做太极。
【注】“太”，是极其至大的意思；“虚”，是空虚无物的意思。大概极大极虚、无声无臭之中，具有极大极至的理和气。理和气尚未分开，处于混沌状态的，就是太虚。称太虚为无极，是从太虚流行之气中的主宰之理来说的。称太虚为太极，是从太虚主宰之理中流行的气来说的。所以周敦颐说：“无极而太极”，也是从无极推演到太极的意思。大概无极中没有这个就不是理，极有中如果没有这个就不是气。不用无极的理来推演极有的气，怎么知道有这种气呢？不用极有的气来推演无极的理，怎么知道有这种理呢？由此可见，理和气如果分别来说就是二，如果浑合来说就是一。有这个理就有这个气，有这个气就有这个理，名称虽然有两个，其实则是一个，本来就没有有无、一二、先后的说法。随着气的动静产生阴阳，是说太极乘着气机的动而产生阳，乘着气机的静而产生阴，也就是周敦颐说的：“太极动而生阳，静而生阴”的意思。然而不说无极动而生阳、静而生阴，而说太极动而生阳、静而生阴的原因，大概是因为无极专门主管理，说理没有动静；太极兼管气，说气有动静。阴阳分为天地，是说阴阳流行，相生不息，积聚阳的清轻部分成为天，积聚阴的重浊部分成为地。所以周敦颐说：“分明分阳，两仪立焉也。”在没有天地之前，气产生形，是说在没有天地时，只有太虚中的一气化生了天地的形。在有了天地之后，形寓含气，是说有了天地后，太虚之气就已经寓含在天地的形中了。因此天得到它来资助万物的开始，地得到它来资助万物的生长。从形探究气叫做阴阳，是说阴阳就是理中流行的气。从气观察理叫做太极，是说太极就是气中主宰的理。所以周敦颐说：“阴阳一太极”，是指气的极致而言；“太极本无极”，是指理的极致而言。
【按语】吴澄说：太极没有动静，动静的是气机，所以太极专门从理的角度来说。朱熹说：太极有动静，是天命流行的表现，所以太极兼从气的角度来说。又说：太虚是本然的奥妙。动静是所凭借的机制。本然的奥妙就是太极，指其本然的主宰，是动是静的奥妙之理。所凭借的机制就是动静，指其天命流行，乘动乘静的机制的气。应当以朱子的观点为正确。
The *Neijing* states: The Five Movements (Wuyun) and Yin-Yang are the Way of Heaven and Earth, the general principles of all things, the parents of change, the root and beginning of life and death, and the repository of divine transformation. How can one fail to master them? It further states: If treatment does not follow the laws of Heaven and the principles of Earth, then disasters will occur. It also states: One who does not know the influence of the annual Qi, the waxing and waning of Qi, and the origin of deficiency and excess cannot be a competent physician. From this, we see that those who practice medicine without understanding the Theory of Five Movements and Six Qi (Yunqi) rarely avoid errors. Herein, the essential passages on Yunqi from the *Neijing* have been compiled into rhymed verses, with diagrams placed at the beginning, so that students may immediately grasp the main outline and purport, and subsequently seek the profound meanings throughout the entire classic, thereby hopefully gaining insight.
In the Wuji (Limitless) Great Void, Qi contains Principle (Li); in the Taiji (Supreme Ultimate) Great Void, Principle contains Qi. Through the movement and stillness of Qi, Yin and Yang are generated; Yin and Yang divide into Heaven and Earth. Before Heaven and Earth existed, Qi gave rise to Form; after Heaven and Earth existed, Form resides within Qi. Investigating Qi through Form is called Yin-Yang; observing Principle through Qi is called Taiji.
[Note] "Tai" means extremely great or ultimate; "Xu" means empty and void of substance. Within the extremely great and extremely void, silent and odorless state, there exists the ultimate Principle and Qi. When Principle and Qi are undifferentiated and chaotic, it is called the Great Void. Calling the Great Void "Wuji" refers to the governing Principle within the flowing Qi of the Great Void. Calling the Great Void "Taiji" refers to the flowing Qi within the governing Principle of the Great Void. Thus, Zhou Dunyi said: "Wuji leads to Taiji," which implies deducing the existent from the non-existent. In Wuji, if there were no such thing, it would not be Principle; in Taiji, if there were no such thing, it would not be Qi. Without using the Principle of Wuji to deduce the Qi of Taiji, how could one know the existence of such Qi? Without using the Qi of Taiji to deduce the Principle of Wuji, how could one know the existence of such Principle? Thus, it can be known that Principle and Qi are two when discussed separately, but one when considered as a whole. Where there is Principle, there is Qi; where there is Qi, there is Principle. Although named two, they are essentially one, with no distinction of existence/non-existence, two/one, or priority/posteriority. "Through the movement and stillness of Qi, Yin and Yang are generated" means that Taiji, riding the movement of Qi mechanism, generates Yang, and riding the stillness of Qi mechanism, generates Yin. This corresponds to Zhou Dunyi's statement: "Taiji moves and generates Yang; still and generates Yin." However, it does not say "Wuji moves..." because Wuji specifically governs Principle, and Principle has no movement or stillness; Taiji governs both Principle and Qi, and Qi has movement and stillness. "Yin and Yang divide into Heaven and Earth" means that as Yin and Yang flow and generate each other endlessly, the clear accumulation of Yang becomes Heaven, and the turbid accumulation of Yin becomes Earth. Thus, Zhou Dunyi said: "Clearly separating Yin and Yang, the Two Modes (Liangyi) are established." "Before Heaven and Earth, Qi gives rise to Form" means that before Heaven and Earth existed, only the Qi of the Great Void generated the forms of Heaven and Earth. "After Heaven and Earth, Form resides in Qi" means that once Heaven and Earth exist, the Qi of the Great Void resides within their forms. Therefore, Heaven uses it to initiate all things, and Earth uses it to sustain all things. "Investigating Qi through Form is called Yin-Yang" means Yin-Yang is the Qi flowing within Principle. "Observing Principle through Qi is called Taiji" means Taiji is the governing Principle within Qi. Thus, Zhou Dunyi said: "Yin-Yang is one Taiji," referring to the extreme of Qi; "Taiji is originally Wuji," referring to the extreme of Principle.
[Commentary] Wu Cheng stated: Taiji has no movement or stillness; movement and stillness belong to the Qi mechanism. Therefore, Taiji is discussed primarily in terms of Principle. Zhu Xi stated: The movement and stillness of Taiji is the continuous operation of the Mandate of Heaven (Tianming). Therefore, Taiji is discussed in terms of both Principle and Qi. He further stated: The Great Void is the subtlety of original nature; movement and stillness are the mechanisms upon which it rides. The subtlety of original nature is Taiji, pointing to its original governance and the subtle Principle of being moving or still. The mechanism upon which it rides is movement and stillness, pointing to the continuous operation of the Mandate of Heaven and the Qi that rides movement and stillness. Zhu Xi's view should be adopted as correct.