〔太始天元册文〕佚
素问补篇天元纪大论。鬼臾区曰。臣积考太始天元册文曰。大虚廖廓。肇基化元。万物资始。五运终天。布
气神灵。总统坤元。九星县朗。七曜周旋。曰阴曰阳。曰柔曰刚。幽显既位。寒暑弛张。生生化化。品物咸章。
臣斯十世。此之谓也。
王冰曰。天元册。所以记天真元气营运之纪也。自神农之世。鬼臾区十世祖。始诵而行之。此太古占候灵文。
洎乎伏羲之时南华。非
新学之所易晓。观其经注一律。以出一人之手。谓扁鹊为黄帝时人。则其书不古。谓扁鹊为秦越人。则传中无太
玄君之号。医门仿托。率多类此。（九灵山房集沧洲翁传）
〔王氏（冰）玄珠密语〕（宋志。作素问六脉玄珠密语。国史经籍志。作素问六气玄珠密语。）艺文略十卷
（宋志。作一卷。讹。国史经籍志。作十七卷。道藏基字号中所辑亦同。）存
自序曰。余少精吾道。苦志文儒。三冬不倦于寒窗。九夏岂辞于炎暑。后因则天理位。而乃退思休儒。继日
优游。栖心正道。每思大数。忧短景以无根据。欲究真筌。虑流年而不久。故乃专心问道。执志求贤。得遇玄珠。
乃师事之。尔即数年间。未敢询其太玄至妙之门。以渐穷渊源。乃言妙旨。授余曰。百年间可授一人也。不得其
志求者。勿妄泄矣。余即遇玄珠子。与我启萌。故自号启玄子也。谓启问于玄珠子也。今则直书五本。每本一十
卷也。头尾篇类义同。其目曰玄珠密语。乃玄珠子密而口授之言也。余于百年间。不逢志求之士。亦不敢隐没圣
人之言。遂书五本。藏于五岳深洞中。先飨山神。后乃藏之。恐后人志求者。可以遇之。如得遇者。可以珍重之
宝爱之。勿妄传之。不得奇人。不可轻授尔。此玄珠子授余之深诫也。此十卷书。可见天之令运之化。地产之物。
将来之灾害。可以预见之。素问中隐奥之言。可以直而申之。可以修养五内。资益群生。有罚强补弱之门。有祛
邪全正之法。故圣人云。天生天杀。道之理也。能究其玄珠之义。见之天生。可以延生。见之天杀。可以逃杀。
阴符经云。观天之道。执天之行尽矣。此者是人能顺天之五行六气者。可尽天年一百二十岁矣。其有夭亡。盖五
行六气。近相罚夭。故祖师言六气之道。本天之机。其来可见。其往可追，可以法之玉版。藏之金柜。传之非人。
殃堕九祖。
王冰曰。辞理秘密。难粗论述者。别撰玄珠。以陈其道。（素问次注序）
林亿等曰。详王氏玄珠。世无传者。今有玄珠十卷。昭明隐旨三卷。盖后人附托之文也。虽非王氏之书。亦
于素问第十九卷。至二十二卷。颇有发明。
吕复曰。玄珠密语十卷。乃启玄子所述。其自序谓。得遇玄珠子而师事之。与我启蒙。故自号启玄子。盖启
问于玄珠也。目曰玄珠密语。乃玄珠子密而口授之书也。乃考王氏素问序云。辞理秘密。难粗论述者。别撰玄珠。
以陈其道。二序政自相戾。意者玄珠之名。取诸蒙庄子所谓黄帝遗玄珠。使罔象得之之语。则师事玄珠子。而号
启玄者。皆妄也。宋高保衡等校正内经曰。详王氏玄珠。世无传者。今之玄珠。乃后人附托之文耳。虽非王氏之
旧。亦于素问十九卷二十二卷。颇有发明。余尝合素问观之。而密语所述。乃六气之说。与高氏所指诸卷全不侔。
疑必刊传者所误也。原其所从。盖捃摭内经六微旨。及至真要等五篇。洎天元玉册要言。而附会杂说。其诸纪运
休祥之应。未必可征。实伪书也。苟启玄别撰。果见于世。又岂止述气运一端而已。览者取其长。而去其短可也。
（九灵山房集沧洲翁传）
钱曾曰。玄珠密语十七卷。唐启玄子王冰述其师密授之口语也。冰云。能究其言。见之天生。可以延生。见
之天杀。可以逃杀。百年间不逢志求之士。遂书五本。藏五岳深洞中。遇者可宝爱之。冰之言如此。余读其书。
浩瀚委曲。莫得其津涯。大概直申素问六气之隐奥耳。（读书敏求记）
四库全书提要曰。玄珠密语十七卷。旧本题唐王冰撰。冰有黄帝素问注。素问序称。词理秘密。难粗论述者。
别撰玄珠。以明其道。则冰实有玄珠一书。然考冰为宝应时人。官至太仆令。而此书序中。有因则天理位。而退
志休儒之语。时代事迹。皆不相合。其书本素问五运六气之说。而敷衍之。始言医术。浸淫及于测望占候。前有
自序。称为其师玄珠子所授。故曰玄珠密语。又自谓。以启问于玄珠。故号启玄。然考冰所注素问。义蕴宏深。
文词典雅。不似此书之HT 怪。且序末称传之非人。殃堕九祖。乃粗野道流之言。序中文谓余于百年间。不逢志求
之士。亦不敢隐没圣人之言。遂书五本。藏之五岳深洞中。是直言藏此书时。其年已在百岁之外。居然自号神仙
矣。尤怪妄不可信也。宋高保衡等。校正内经云。详王氏玄珠。世无传者。今之玄珠。乃后人附托之文耳。虽非
王氏之书。亦于素问十九卷二十四卷。颇有发明。则宋时已知其底。明洪武间吕复作群经古方论云。密语所述。
乃六气之说。与高氏所指诸卷全不侔。则吕复所见者。并非高保衡所见。又伪本中之重 。且郑樵通志略。称
玄珠密语十卷。吕复又称十卷。而此本乃十七卷。则后人更有所附益。又非明初之本矣。术数家假托古人。往往
如是。不足诘也。其书旧列于医家。今以其多涉HT 祥。故存其目于术数家矣。
〔昭明隐旨〕三卷 佚
林亿等曰。昭明隐旨三卷。与今世所谓天元玉册者。正相表里。而与王氏之义多不同。
〔启玄子天元玉册〕读书后志三十卷 佚
赵希弁曰。右启玄子撰。即唐王冰也。书推五运六气之变。
〔蓝先生（阙名）素问入式钤〕艺文略一卷 佚
〔亡名氏三甲运气经〕艺文略三卷 佚
〔赵氏（从古）六甲天元运气钤〕（旧缺撰人名氏。今据宋志订补） 艺文略二卷 佚
〔亡名氏五运六气玉锁子〕艺文略三卷 佚
〔刘氏（温舒）素问论奥〕艺文略四卷（读书后志。作三卷是。）存
自序曰。夫医书者。乃三坟之经。伏羲观天文造甲历。神农尝百药制本草。黄帝论疾苦成素问。因知其奥妙。
不易穷研。自非留心刻意。岂达玄机。且以其间气运。最为补泻之要。虽备见黄帝与岐伯鬼臾区问对。分糅篇章。
卒无入法。稍难施用。余性识偏陋。窃慕真风。栖心圣典。积有岁月。虽吏役劳尘之暇。亦未尝暂舍。笔萃斯文。
久以盈轴。莫不究源附说。解惑分图。括上古运气之秘文。撮斯书阴阳之精论。若网之在纲。珠之在贯。粲然明
白。笺明奥义。感有指归。讵饰文辞。庶易晓悟。使览者经目。顿知妙道。几过半矣。讵敢沽誉。且畏医药之差
误。遗人夭殃。绝人长命尔。元符己卯岁丁丑月望日序。
赵希弁曰。运气论奥三卷。上皇朝刘温舒撰。温舒以素问气运。最为治病之要。而答问纷糅。文辞古奥。读
者难知。因为三十论。七十二图。上于朝。
四库全书提要曰。素问入式运气论奥三卷。附黄帝内经素问遗论一卷。宋刘温舒撰。温舒里居未详。前有元
符己卯自序。题朝散郎太医学司业。盖以医通籍者也。晁公武读书志云。温舒以素问气运。为治病之要。而答问
纷糅。文辞古奥。读者难知。因为三十论。二十七图。上于朝。今详考其
图。实二十九。盖十千起运。十二支司天。二图。原本别题曰诀。故公武不以入数。仅曰二十有七。其论为三十
一篇。末五行胜复论一篇。原本别注附字。故公武亦不以人数。仅曰三十也。卷末附刺法论一卷。题曰黄帝内经
素问遗篇。案刺法论之亡。在王冰作注之前，温舒生北宋之末。何从得此。其注亦不知出自何人。始不免有所根据
托。未可尽信。焦 国史经籍志。载此书四卷。合此论为一书。益舛误矣。
〔马氏（昌运）黄帝素问人试秘宝〕宋志七卷 佚
〔陈氏（蓬）天元秘演〕宋志十卷 佚
〔叶氏（ ）五运指掌赋图〕书录解题一卷 佚
〔刘氏（完素）内经运气要旨论〕（旧作素问要旨。今据原病式订正。）国史经籍志八卷（世善堂书目。作
一卷。）未见
刘完素曰。世俗或以谓运气无征。而为惑人之妄说者。或但言运气为大道玄机。若非生而知之。则莫能学之
者。由是学人寡而知者鲜。设有攻其本经。而复有注说雕写之误也。况乎造化玄奥之理。未有比物立象。以详说
者也。仆虽不敏。以其志慕兹道。而究之以久。略得其意。惜乎天下尚有未若仆之知者。据乎所见。而辄伸短识。
本乎三坟之圣经。兼以众贤之妙论。编集运气要妙之说。十万余言。九篇三部。勒成一部。命曰内经运气要旨。
备见圣经之用矣。（原病式序）
〔亡名氏运气图解〕一卷 存
按是书。附刻于张卿子仲景全书。顷又见元板零册。不载撰人名氏。
〔邓氏（焱）运气新书〕佚
吴澄序曰。天地阴阳之运。往过来续。木火土金水。始终如环斯循。六气相生之序也。岁气起于子中。尽于
子中。故曰冬至子之半。天心无改移。子午之岁始冬至燥金三十日。然后禅于风木。以至燥金。日各六十者五。
而小雪以后。其日三十。复终于寒泉。寅申以下皆然。如是六十年。至千万年。气序相生而无间。非小寒之末。
无所于授。大寒之初。无所于承。隔越一气。不相接续。而截自大寒。为次年初气之首也。此造化之妙。内经秘
而不发。启玄子阙而不言。近代杨子建 而推而得之。夫医家运气之说。惟阴阳大论七篇具存。而启玄子取以补
内经。医流之究竟及此者盖鲜。邓焱京文贯通儒书。精专医伎。纯浓谨审。而笃于学。演绎七编。条分类别。目
曰运气新书。经文注义。采拾靡遗。凡着书欲以明运气者。未有能若是赅且悉也。予又因杨氏所推。特表古圣先
贤未发未言之奥于其篇端。邓氏之此书之行于世也。可无毫发罅漏矣。（文集）
〔曹氏（大本）运气考定〕佚
吴澄序曰。邵氏谓素问密语之频。得术之理。郓城曹君大本彦礼又嗜邵子书，而尤究意于素问密语运气之说。
裒集大论三卷。密语七卷。亦勤矣。吾乡有医士邓氏所编运气新书。相近而微不同。予尝为之序。噫。世之言运
气者。率以每岁大寒节。为今年六之气于终。来年一之气所始。其终始交隔。越一气不相接续。予尝疑于是。后
见杨子建通神论。乃知其论已先于予。彦礼父好邵学。予请以先天后天卦明之。夫风木冬春之交。东北之维。艮
震也。君火春夏之交。东南之维。震巽也。相火正夏之时。正南之方。离也。湿土夏秋之交。南西之维。坤兑也。
燥金秋冬之交。西北之维。兑干也。寒水正冬之时。正北之方。坎也。此主气之定布者
也。地初正气子中。而丑中震也。地后间气丑中也。卯中离也矣。前间气卯中。而已中兑也。天中夭气巳中。而
未中干巽也。天后间气未中。而酉中坎也。地前间气酉中。而亥中艮也。地终正气亥中。而子中坤也。此客气之
加临者也。主气土居二火之后。客气上行二火之间。终艮始艮。后天卦位也。始震终坤。先天卦序也。世以岁气
起大寒者。似协后天终艮始良之文。然而非也。子建以岁气起冬者。冥契先天始震终坤之义。子午岁之冬至。起
燥金而生丑中之寒水。丑未岁之冬至。起寒水而生丑中之风木。寅申岁起风木。卯酉岁起君火。辰戌岁起湿土。
已亥岁起相火。皆肇端于子半。六气相生。循环不穷。岂岁岁间断于传承之际哉。然则终始于艮者。可以分主气
所居之位。而非可以论客气所行之序也。彦礼父于经传之所已言。采拾详矣。惟此说乃古今之所未发。欲为诵之。
以补遗阙。彦礼父天资淳实。于书无不读。而慕邵子甚至。昔司马公与邵子同时。而师尊之。注太玄。撰潜虚。
笃学请修。吾彦礼父之资。其几乎。予忝与之聚处国学。获其书。遂为志其卷首。（文集）
〔吕氏（复）运气图说〕未见
按上见于九灵山房集沧洲翁传。
〔亡名氏运气精华〕文渊阁书目一部一册阙（ 竹堂书目作一卷）未见
〔熊氏（宗立）素问运气图括定局立成〕一卷 存
四库全书提要曰。素问运气图括定局立成一卷。明态宗立撰。宗立字道轩。建阳人。刘剡之门人也，好讲阴
阳医卜之术。是书以素问五运六气之说。编为歌辞。又有天符岁会之说。以人生年之甲子。观其得病之日。气运
盛衰。决其生死。医家未有用其法者。盖本五运六气。以生克制化。推其王相休囚而已。初无所征验也。
〔汪氏（机）运气易览〕三卷 存
四库全书提要曰。运气易览三卷。明汪机撰。是编取素问中五运六气之说。详加辨论。所衍各图。亦颇有发
明。然治病自以脉证为主。拘泥司天在泉。终无当于经旨也。
〔楼氏（英）运气类注〕四卷 存
〔王氏（三杰）运气指明〕二卷 未见
〔亡名氏运气总论〕一卷 未见
按上二书，见于澹生堂书目。
〔亡名氏运化玄枢〕未见
按上见于绛云楼书目。
〔吕氏（夔）运气发挥〕未见
按上见于江阴县志。
【太始天元册文】已佚
《素问》补篇《天元纪大论》。鬼臾区说：“臣长期考证《太始天元册文》说：宇宙辽阔无边，是造化万物的本源。万物由此开始生成，五运（木、火、土、金、水）终而复始地运行于天穹。神灵之气遍布天地，统摄大地元精。九星高悬明朗，七曜（日、月及五星）周流运转。有阴有阳，有柔有刚，幽暗与显明各有定位，寒冷与暑热交替张弛。生命生生不息，变化无穷，各类事物都显现出各自的形态特征。臣家族传承十代，对此深有体会。”
王冰注解说：“《天元册》，是用来记载天真元气运行规律的典籍。从神农时代起，鬼臾区的十世祖就开始诵读并践行它。这是太古时期占卜候气的灵验文献，到了伏羲时代，并非新学之人所能轻易理解。看它的经文和注释风格一致，似乎出于一人之手。如果说扁鹊是黄帝时代的人，那么这本书就不够古老；如果说扁鹊是秦代的秦越人，那么传记中又没有‘太玄君’的称号。医界仿托古人之作，大多像这样。（出自《九灵山房集·沧洲翁传》）
【王氏（王冰）《玄珠密语】（《宋史·艺文志》作《素问六脉玄珠密语》，《国史经籍志》作《素问六气玄珠密语》）。《艺文略》著录十卷（《宋史·艺文志》作一卷，有误；《国史经籍志》作十七卷，《道藏·基字号》所辑亦同）。现存。
自序说：“我年轻时精通吾道，刻苦钻研儒家经典。寒冬三季在寒窗下不知疲倦，盛夏九夏岂能推辞炎热酷暑。后来因为武则天临朝称制，我便退隐思考，休整儒业。终日悠闲自在，潜心正道。常常思考天道的大数，担忧人生短暂而没有依据。想要探究真理的根源，又顾虑流年不会长久。于是专心问道，立志求贤。遇到玄珠子，便拜他为师。在那几年间，我不敢询问那深奥玄妙的门径，而是逐渐穷究其渊源，他才说出妙旨，传授给我说：‘百年间只可传授一人。不得到有志求道者，不要妄加泄露。’我就遇见了玄珠子，他为我开启蒙昧，所以我自号‘启玄子’。意思是向玄珠子启问。现在直接书写五本，每本十卷。头尾篇章类别意义相同，书名叫做《玄珠密语》，是玄珠子秘密口授的话。我在百年间，没有遇到有志求道之士，也不敢埋没圣人的言论，于是书写五本，藏在五岳深处的山洞中。先祭祀山神，然后才收藏起来。恐怕后世有志求道者，可以遇到它。如果得到它，可以珍重它，宝爱它，不要妄加传播。如果不是奇人，不可以轻易传授。这是玄珠子授予我的深切告诫。这十卷书，可以看到上天命令运行的化育，地产物的变化，未来的灾害，可以预先预见。《素问》中隐晦深奥的言论，可以直接阐明。可以用来修养五脏，资助益养众生。有惩罚强盛、补助虚弱的门径，有祛除邪气、保全正气的法则。所以圣人说：‘天生养万物，天杀死万物，这是道的道理。’能够探究《玄珠》的含义，见到天生的景象，可以延长生命；见到天杀的景象，可以逃避灾祸。《阴符经》说：‘观察天的道理，执掌天的运行，就足够了。’这样的人如果能顺应天的五行六气，可以享尽天年一百二十岁。那些早逝夭亡的人，大概是五行六气相互克制导致夭折。所以祖师说六气的道理，本是天的机枢，它的到来可以看见，它的离去可以追溯，可以用玉版来效法，用金柜来收藏。传给不适当的人，灾殃会波及九代祖先。”
王冰注解说：“文辞道理秘密，难以粗略论述的，另外撰写《玄珠》，以陈述其道。（出自《素问次注序》）
林亿等人说：“详细考察王家的《玄珠》，世上没有流传。现在有《玄珠》十卷，《昭明隐旨》三卷，大概是后人附会伪托的文章。虽然不是王家的书，但对于《素问》第十九卷至第二十二卷，颇有发明。”
吕复说：“《玄珠密语》十卷，是启玄子（王冰）所述。他的自序说：‘遇到玄珠子并拜他为师，为我启蒙，所以我自号启玄子。’大概是向玄珠子启问。书名《玄珠密语》，是玄珠子秘密口授的书。于是考证王家《素问》序言说：‘文辞道理秘密，难以粗略论述的，另外撰写《玄珠》，以陈述其道。’两篇序言正好自相矛盾。我想《玄珠》这个名字，取自《庄子》所说的‘黄帝遗失玄珠，让罔象得到它’的话，那么拜玄珠子为师，自称启玄，都是荒谬的。宋代高保衡等人校正《内经》说：‘详细考察王家的《玄珠》，世上没有流传。现在的《玄珠》，是后人附会伪托的文章罢了。虽然不是王家的旧作，但对于《素问》十九卷至二十二卷，颇有发明。’我曾经结合《素问》观看，而《密语》所述，乃是六气的学说，与高氏所指的那些卷完全不同。怀疑一定是刊刻流传者搞错了。推究它的来源，大概是搜集摘录《内经》的《六微旨》及《至真要》等五篇，以及《天元玉册》的要言，然后附会杂说。其中关于纪运吉凶应验的内容，未必可信，实在是伪书。如果启玄子另外撰写，果然见于世间，又岂止叙述气运一端而已。阅读的人取其长处，去掉短处就可以了。（出自《九灵山房集·沧洲翁传》）
钱曾说：“《玄珠密语》十七卷，唐代启玄子王冰记述其师父秘密口授的话语。王冰说：‘能探究这些话，见到天生的景象，可以延长生命；见到天杀的景象，可以逃避灾祸。百年间没有遇到有志求道之士，于是书写五本，藏在五岳深处的山洞中。遇到的人可以珍视宝爱。’王冰的话如此。我读这本书，浩瀚曲折，找不到边际。大概只是直接阐明《素问》六气的隐晦深奥之处罢了。（出自《读书敏求记》）
《四库全书提要》说：“《玄珠密语》十七卷，旧题唐代王冰撰。王冰著有《黄帝素问注》，《素问》序言称：‘词理秘密，难以粗略论述的，另外撰写《玄珠》，以阐明其道。’那么王冰确实有《玄珠》一书。然而考证王冰是唐代宝历年间的人，官至太仆令，而这本书的序言中有‘因为则天（武则天）临朝称制，便退隐休儒’的话，时代事迹都不相符。这本书本是《素问》五运六气的学说，加以敷衍发挥。起初谈论医术，逐渐蔓延到测候占卜。前面有自序，称为其师父玄珠子所授，所以叫《玄珠密语》。又自称‘向玄珠子启问’，所以号‘启玄’。然而考证王冰所注《素问》，义蕴宏深，文词典雅，不像这本书那样怪异。且序末称‘传给不适当的人，灾殃会波及九代祖先’，这是粗野道士的话。序文中说‘我在百年间，没有遇到有志求道之士，也不敢埋没圣人的言论，于是书写五本，藏在五岳深处的山洞中’，这是直言收藏这本书时，年龄已经超过百岁，竟然自号神仙了。尤其怪异狂妄不可信。宋代高保衡等人校正《内经》说：‘详细考察王家的《玄珠》，世上没有流传。现在的《玄珠》，是后人附会伪托的文章罢了。虽然不是王家的书，但对于《素问》十九卷至二十四卷，颇有发明。’那么宋代时就知道它的底细了。明代洪武年间吕复作《群经古方论》说：‘《密语》所述，乃是六气的学说，与高氏所指的那些卷完全不同。’那么吕复看到的，并不是高保衡看到的。又是伪本中的重出部分。而且郑樵《通志略》称《玄珠密语》十卷，吕复又称十卷，而这个版本却是十七卷，那么后人又有附加增益，又不是明初的版本了。术数家假托古人，往往像这样，不值得追究。这本书旧列于医家，现在因为它多涉及妖祥怪诞，所以将其目录存于术数家中。”
【《昭明隐旨】三卷 已佚
林亿等人说：“《昭明隐旨》三卷，与当今世上所谓的《天元玉册》，正好互为表里，但与王家的义理大多不同。”
【《启玄子天元玉册】《读书后志》三十卷 已佚
赵希弁说：“右《启玄子》撰，即唐代王冰。此书推演五运六气的变化。”
【《蓝先生（佚名）素问入式钤】《艺文略》一卷 已佚
【《佚名三甲运气经】《艺文略》三卷 已佚
【《赵氏（从古）六甲天元运气钤】（旧缺撰人名氏，今据《宋史·艺文志》订补） 《艺文略》二卷 已佚
【《刘氏（温舒）素问论奥】《艺文略》四卷（《读书后志》作三卷，是正确的）。现存。
自序说：“医书，是三坟的经典。伏羲观察天文创造甲历，神农品尝百药制定本草，黄帝讨论疾苦写成《素问》。因此知道其中的奥妙，不容易穷尽研究。如果不是留心刻意，怎么能通达玄机？况且其中的气运，最为补泻的关键。虽然完备地见于黄帝与岐伯、鬼臾区的问答，但分糅篇章，最终没有入门的方法，稍微难以施用。我天性见识偏狭浅陋，私下仰慕真风，潜心圣典，积累有岁月。虽然在官吏差役劳碌尘俗的闲暇，也未曾暂时放下。笔端荟萃这些文章，长久以来已经盈轴。无不探究源头附上解说，解惑分图，概括上古运气的神秘文章，撮取这本书阴阳的精辟论述。就像网有纲，珠有串，鲜明明白。笺注阐明奥义，感到有所指归，哪里是为了修饰文辞？希望容易让人领悟，使阅览的人经过眼睛，顿时知道妙道，几乎过半了。哪里敢沽名钓誉，只是害怕医药的错误，给人带来夭折的灾祸，断绝人的长寿罢了。元符己卯年丁丑月十五日序。”
赵希弁说：“《运气论奥》三卷，上皇朝刘温舒撰。刘温舒认为《素问》气运，是最为治病的关键，而问答纷繁杂乱，文辞古奥，读者难以知晓。因此编写三十论，七十二图，进呈朝廷。”
《四库全书提要》说：“《素问入式运气论奥》三卷，附《黄帝内经素问遗论》一卷，宋代刘温舒撰。刘温舒籍贯不详。前面有元符己卯自序，题名为朝散郎太医学司业，大概是以医术进入仕途的人。晁公武《郡斋读书志》说：‘刘温舒认为《素问》气运，是治病的关键，而问答纷繁杂乱，文辞古奥，读者难以知晓。因此编写三十论，二十七图，进呈朝廷。’现在详细考证他的图，实际是二十九幅。大概是因为十天干起运，十二地支司天，这两幅图，原本另外题名为诀，所以晁公武不列入计数，仅说二十七。他的论有三十一篇，末尾《五行胜复论》一篇，原本另外标注‘附’字，所以晁公武也不列入计数，仅说三十。卷末附《刺法论》一卷，题为《黄帝内经素问遗篇》。案《刺法论》的亡佚，在王冰作注之前，刘温舒生于北宋末年，从哪里得到这个？他的注也不知道出自何人，开始不免有所附会伪托，不能完全相信。焦竑《国史经籍志》记载此书四卷，合此论为一书，更加错误了。”
【《马氏（昌运）黄帝素问人试秘宝】《宋史·艺文志》七卷 已佚
【《陈氏（蓬）天元秘演】《宋史·艺文志》十卷 已佚
【《叶氏（佚名）五运指掌赋图】《书录解题》一卷 已佚
【《刘氏（完素）内经运气要旨论】（旧作《素问要旨》，今据《原病式》订正。）《国史经籍志》八卷（《世善堂书目》作一卷）。未见。
刘完素说：“世俗有人以为运气没有验证，认为是惑人的妄说；或者只说运气是大道的玄机，如果不是生而知之，就不能学习。因此学人少，知道的人更少。即使有人攻研本经，又有注说雕写的错误。何况造化的玄奥道理，没有比用物象立象来详细说的了。我虽然不聪敏，但因为志向仰慕这道，并且探究了很久，略微得到其意。可惜天下还有不如我了解的人。根据所见，就伸展浅识。基于三坟的圣经，兼采众贤的妙论，编集运气要妙的说法，十万余言，九篇三部，勒成一部，命名为《内经运气要旨》。完备地见到了圣经的作用。（出自《原病式序》）
【《佚名运气图解】一卷 现存
按：这本书，附刻在张卿子的《仲景全书》中。近来又见到元代版零册，不载撰人名氏。
【《邓氏（焱）运气新书】已佚
吴澄序说：“天地的阴阳运行，往来相继。木火土金水，始终如环般循环。这是六气相生的次序。岁气始于子中，终于子中，所以说‘冬至子之半，天心无改移’。子午年的岁始，冬至燥金三十日，然后禅位于风木，以至燥金，每日各六十天共五天，小雪以后，那三十天，又终于寒泉。寅申年以下都这样。像这样六十年，直到千万年，气序相生而没有间断。不是小寒之末，无处接受；大寒之初，无处承接。隔越一气，不相接续，而从大寒截断，作为次年初气之首。这是造化的奥妙，《内经》保密而不发表，启玄子空缺而不说。近代杨子建阐发而推演得到了它。医家的运气学说，只有《阴阳大论》七篇保存下来，而启玄子取来补充《内经》，医流中能究竟到此的很少。邓焱京文贯通儒书，精专医术，纯厚谨慎，且笃于学问。演绎七编，条分类别，题目叫《运气新书》。经文注义，采集拾取没有遗漏。凡是著书想要阐明运气的，没有能像这样完备详尽的。我又因为杨氏所推演，特别表彰古代圣贤未发未言之奥妙于其篇端。邓氏的这本书行于世，可以毫无毫发的疏漏了。（出自文集）
【《曹氏（大本）运气考定】已佚
吴澄序说：“邵氏说《素问》密语的频繁，得术的道理。郓城曹君大本彦礼又喜好邵子的书，而尤其用心于《素问》密语运气的学说。收集《大论》三卷，《密语》七卷，也算勤勉了。我们乡里有医士邓氏所编的《运气新书》，相近而略有不同。我曾经为他作序。唉，世上谈论运气的人，大都以每年大寒节，作为今年六气的终结，来年一气的开始。其终始交接隔越，越一气不相接续。我曾对此怀疑。后来见到杨子建的《通神论》，才知道他的论述已经先于我。彦礼的父亲喜好邵学，我请他用先天后天卦来阐明它。风木在冬春之交，东北之维，艮震。君火在春夏之交，东南之维，震巽。相火在正夏之时，正南之方，离。湿土在夏秋之交，南西之维，坤兑。燥金在秋冬之交，西北之维，兑干。寒水在正冬之时，正北之方，坎。这是主气的固定分布。地初正气在子中，而丑中是震。地后间气在丑中，卯中是离。前间气在卯中，巳中是兑。天中夭气在巳中，而未中是干巽。天后间气在未中，酉中是坎。地前间气在酉中，亥中是艮。地终正气在亥中，子中是坤。这是客气的加临。主气土居二火之后，客气上行二火之间。终艮始艮，是后天卦位。始震终坤，是先天卦序。世人以岁气起于大寒，似乎符合后天终艮始艮的文字，然而不对。子建以岁气起于冬至，冥合先天始震终坤的意义。子午岁的冬至，起燥金而生丑中的寒水；丑未岁的冬至，起寒水而生丑中的风木；寅申岁起风木；卯酉岁起君火；辰戌岁起湿土；巳亥岁起相火。都肇端于子半，六气相生，循环无穷。难道岁岁间断于传承之际吗？那么终始于艮的，可以区分主气所居的位置，而不是可以论述客气所行的次序。彦礼的父亲对于经传中已有的言论，采集详尽。只有这个说法是古今所未发表的，想要诵读它，以补遗阙。彦礼父亲天赋淳朴诚实，对于书没有不读的，而仰慕邵子甚至。以前司马光与邵子同时，而尊他为师，注《太玄》，撰《潜虚》，笃学谦修，我彦礼父亲的天资，大概接近吧。我有幸与他聚处国学，获得他的书，于是写在卷首。（出自文集）
【《吕氏（复）运气图说】未见
按：上文见于《九灵山房集·沧洲翁传》。
【《佚名运气精华】《文渊阁书目》一部一册缺（《竹堂书目》作一卷）。未见。
【《熊氏（宗立）素问运气图括定局立成】一卷 现存
《四库全书提要》说：“《素问运气图括定局立成》一卷，明代态宗立撰。宗立字道轩，建阳人，刘剡的门人，喜好讲阴阳医卜之术。这本书以《素问》五运六气的学说，编为歌辞。又有天符岁会的说法，以人生年的甲子，观察他得病之日，气运盛衰，决断其生死。医家没有使用过这种方法。大概是基于五运六气，以生克制化，推演其旺相休囚而已。最初没有什么征验。”
【《汪氏（机）运气易览】三卷 现存
《四库全书提要》说：“《运气易览》三卷，明代汪机撰。这部书选取《素问》中五运六气的学说，详细加以辨论。所衍生的各图，也颇有发明。然而治病自然以脉证为主，拘泥于司天在泉，终究不符合经旨。”
【《楼氏（英）运气类注】四卷 现存
【《王氏（三杰）运气指明】二卷 未见
【《佚名运气总论】一卷 未见
按：以上两书，见于《澹生堂书目》。
【《佚名运化玄枢】未见
按：上文见于《绛云楼书目》。
【《吕氏（夔）运气发挥】未见
按：上文见于《江阴县志》。
[The Tai Shi Tian Yuan Ce Wen] Lost.
*Suwen* (Basic Questions), Supplemental Chapter *Tianyuan Ji Dalun*. Gui Yuzhou said: "This subject has long examined the *Tai Shi Tian Yuan Ce Wen*, which states: The Great Void is vast and boundless, serving as the foundation of transformation and origin. All things begin their existence here. The Five Movements (Wood, Fire, Earth, Metal, Water) complete their cycles in the heavens. Qi is distributed by spiritual deities, presiding over the primal essence of the Earth. The Nine Stars hang bright and clear, and the Seven Luminaries (Sun, Moon, and five planets) revolve in rotation. There is Yin and there is Yang; there is softness and there is hardness. The obscure and the manifest each have their positions; cold and heat expand and contract. Life generates life, transformation transforms transformation, and all categories of things are clearly manifested. My clan has transmitted this for ten generations; this is what is meant."
Wang Bing commented: "The *Tian Yuan Ce* is used to record the chronicles of the operation of the primordial true qi. Since the time of Shennong, the ten-generation ancestor of Gui Yuzhou began to recite and practice it. This is a spiritual text from ancient times regarding divination and observation of celestial phenomena. By the time of Fuxi, it was not easily understood by those new to learning. Observing that its scripture and commentary follow a uniform style, suggesting they were written by one person: if Bian Que were a person of the Yellow Emperor's time, then this book would not be ancient enough; if Bian Que were Qin Yue Ren (a person from the Qin Dynasty), then the biographies do not contain the title 'Tai Xuan Jun'. Imitations and false attributions in the medical field are mostly like this. (From *Jiu Ling Shan Fang Ji: Biography of Cang Zhou Weng*)"
[Wang Shi (Bing)'s *Xuan Zhu Mi Yu*] (*Song Shi Yi Wen Zhi* records it as *Suwen Li Mai Xuan Zhu Mi Yu*; *Guo Shi Jing Ji Zhi* records it as *Suwen Liu Qi Xuan Zhu Mi Yu*). *Yi Wen Lue* lists ten volumes (*Song Shi Yi Wen Zhi* lists one volume, which is an error; *Guo Shi Jing Ji Zhi* lists seventeen volumes; the compilation in the Daoist Canon *Ji Zi Hao* is also the same). Extant.
Preface says: "In my youth, I mastered our Way, striving diligently in Confucian scholarship. For three winters, I did not tire at the cold window; for nine summers, how could I decline the scorching heat? Later, because Wu Zetian assumed the throne, I retreated to reflect and rested from Confucian studies. I wandered leisurely day and night, focusing my mind on the correct path. Often contemplating the great numbers of heaven, I worried that my short lifespan lacked a basis. Desiring to investigate the true source, yet fearing the fleeting years would not last long, I devoted myself to seeking the Way and resolving to seek worthy teachers. I met Xuan Zhu Zi and took him as my master. For several years, I dared not ask about the gate of profound mystery and subtlety, but gradually exhausted the origins, he then spoke of the wonderful principles and taught me, saying, 'In a hundred years, only one person may be taught. If you do not find someone with the aspiration to seek, do not recklessly reveal it.' I thus encountered Xuan Zhu Zi, who opened my ignorance to me, so I named myself 'Qi Xuan Zi' (Enlightened Mysterious One), meaning having asked Xuan Zhu Zi for enlightenment. Now I directly write five books, each ten volumes. The beginning and end chapters share similar meanings and categories. The title is *Xuan Zhu Mi Yu*, which refers to the words secretly orally transmitted by Xuan Zhu Zi. In a hundred years, I have not met a person with the aspiration to seek, nor dare I hide the words of the sages. Thus, I wrote five books and hid them in deep caves among the Five Sacred Mountains. First, I offered sacrifices to the mountain gods, then stored them. Perhaps future seekers can encounter them. If one encounters them, one should cherish and treasure them, and not recklessly transmit them. To a non-extraordinary person, one must not lightly teach them. This is the deep warning Xuan Zhu Zi gave me. These ten volumes allow one to see the transformations of Heaven's commands and operations, the products of the Earth, and future disasters, which can be foreseen. The obscure words in *Suwen* can be directly elucidated. They can be used to nourish the five viscera and benefit all living beings. There is a method to penalize the strong and supplement the weak, and a way to dispel evil and preserve righteousness. Thus, the sages said: 'Heaven gives birth and Heaven kills; this is the principle of the Dao.' Those who can investigate the meaning of *Xuan Zhu*, seeing the aspect of Heaven giving birth, can prolong life; seeing the aspect of Heaven killing, can escape disaster. The *Yin Fu Jing* says: 'Observe the Way of Heaven, hold fast to the actions of Heaven, and that is sufficient.' Such a person, who can comply with Heaven's Five Movements and Six Qi, can exhaust the natural lifespan of one hundred and twenty years. Those who die young likely perish due to the mutual punishment of the Five Movements and Six Qi. Therefore, the Patriarch said that the Way of Six Qi is originally the mechanism of Heaven; its coming can be seen, its going can be traced, it can be modeled after the Jade Tablet and hidden in the Golden Cabinet. Transmitting it to an unworthy person brings disaster upon nine generations of ancestors."
Wang Bing commented: "The words and principles are secret and difficult to discuss roughly; therefore, I separately composed *Xuan Zhu* to expound its Way. (From *Suwen Ci Zhu Xu*)"
Lin Yi et al. stated: "Upon detailed examination, Wang's *Xuan Zhu* has not been transmitted in the world. Currently, there exist *Xuan Zhu* ten volumes and *Zhao Ming Yin Zhi* three volumes, which are likely texts attached and forged by later generations. Although not Wang's book, they have much insight into Volumes 19 to 22 of *Suwen*."
Lu Fu said: "*Xuan Zhu Mi Yu* ten volumes was described by Qi Xuan Zi (Wang Bing). His preface states: 'I met Xuan Zhu Zi and served him as a teacher, who enlightened me, hence I called myself Qi Xuan Zi.' It seems he asked Xuan Zhu Zi for enlightenment. The title *Xuan Zhu Mi Yu* implies it is a book secretly orally transmitted by Xuan Zhu Zi. However, examining Wang's *Suwen* preface says: 'Words and principles are secret, difficult to discuss roughly; therefore, I separately composed *Xuan Zhu* to expound its Way.' The two prefaces contradict each other. I suspect the name *Xuan Zhu* is taken from Zhuangzi's phrase 'Yellow Emperor lost the Xuan Zhu and had Wang Xiang obtain it.' Thus, serving Xuan Zhu Zi as a teacher and calling oneself Qi Xuan are both absurd. Song dynasty Gao Baoheng et al. corrected *Neijing* stating: 'Upon detailed examination, Wang's *Xuan Zhu* has not been transmitted in the world. The current *Xuan Zhu* is a text attached and forged by later generations. Although not Wang's original work, it has much insight into Volumes 19 to 22 of *Suwen*.' I once combined *Suwen* to observe it, and what *Mi Yu* describes is the theory of Six Qi, which completely does not match the volumes pointed out by Gao. I suspect it must be an error by those who printed and transmitted it. Tracing its origin, it seems to have gathered excerpts from *Neijing*'s *Liu Wei Zhi* and *Zhi Yao Yao* etc., five chapters, along with key points from *Tian Yuan Yu Ce*, and then attached miscellaneous theories. Its accounts of luck and omens are likely unverifiable; it is truly a fake book. If Qi Xuan had separately composed it and it indeed appeared in the world, would it not be more than just discussing Qi and Luck? Readers should take its strengths and discard its weaknesses. (From *Jiu Ling Shan Fang Ji: Biography of Cang Zhou Weng*)"
Qian Zeng said: "*Xuan Zhu Mi Yu* seventeen volumes, recorded by Tang dynasty Qi Xuan Zi Wang Bing as the secret oral teachings of his master. Bing said: 'Able to investigate these words, seeing Heaven's giving birth, one can prolong life; seeing Heaven's killing, one can escape disaster. In a hundred years, no person with the aspiration to seek was found, so five books were written and hidden in deep caves of the Five Sacred Mountains. Those who encounter them can treasure them.' Bing's words are like this. I read his book; it is vast and intricate, without finding its boundaries. Generally, it directly elucidates the obscurity of *Suwen*'s Six Qi. (From *Du Shu Min Qiu Ji*)"
*Siku Quanshu Tiyao* (Outline of the Complete Library of the Four Treasuries) states: "*Xuan Zhu Mi Yu* seventeen volumes, old title attributed to Tang dynasty Wang Bing. Bing authored *Huangdi Suwen Zhu*. The *Suwen* preface calls: 'Words and principles are secret, difficult to discuss roughly; therefore, I separately composed *Xuan Zhu* to clarify its Way.' Then Bing indeed had a book called *Xuan Zhu*. However, examining Bing, he was a person of the Bao Ying era, holding office up to Taipu Ling, whereas this book's preface contains the phrase 'Because Zetian assumed the throne, I retired to rest from Confucianism.' The times and deeds do not match. The book itself is based on *Suwen*'s theory of Five Movements and Six Qi, elaborating upon it. It begins with medical skills, gradually spreading to measurement, observation, and divination. It has a preface claiming it was taught by his master Xuan Zhu Zi, hence called *Xuan Zhu Mi Yu*. He also claims 'having asked Xuan Zhu Zi for enlightenment,' hence the name Qi Xuan. However, examining Bing's annotated *Suwen*, the meaning is profound and the language elegant, unlike this book's strangeness. Moreover, the end of the preface says 'Transmitting to an unworthy person brings disaster upon nine generations of ancestors,' which is the speech of crude Taoist practitioners. The preface text says 'In a hundred years, I have not met a person with the aspiration to seek, nor dare I hide the words of the sages, so I wrote five books and hid them in deep caves of the Five Sacred Mountains.' This explicitly states that when hiding this book, his age was already beyond a hundred, actually calling himself an immortal. Especially strange, absurd, and unbelievable. Song dynasty Gao Baoheng et al. corrected *Neijing* stating: 'Upon detailed examination, Wang's *Xuan Zhu* has not been transmitted in the world. The current *Xuan Zhu* is a text attached and forged by later generations. Although not Wang's book, it has much insight into Volumes 19 to 24 of *Suwen*.' Thus, by the Song dynasty, its nature was known. In the Hongwu era of Ming dynasty, Lu Fu wrote *Qunjing Gu Fang Lun* stating: 'What *Mi Yu* describes is the theory of Six Qi, which completely does not match the volumes pointed out by Gao.' Thus, what Lu Fu saw was not what Gao Baoheng saw. It is another forgery. Furthermore, Zheng Qiao's *Tongzhi Lue* calls *Xuan Zhu Mi Yu* ten volumes, and Lu Fu also calls it ten volumes, while this version is seventeen volumes, meaning later generations added more, so it is not the early Ming version. Esotericists often falsely attribute works to ancients in this manner; it is not worth questioning. This book was formerly listed under Medical Families; now, because it involves many occult omens, its entry is kept under Esoteric Arts.
*[Zhao Ming Yin Zhi]* Three volumes. Lost.
Lin Yi et al. stated: "*Zhao Ming Yin Zhi* three volumes corresponds exactly with what is currently called *Tian Yuan Yu Ce*, but differs significantly from Wang's interpretations."
*[Qi Xuan Zi Tian Yuan Yu Ce]* *Dushu Houzhi* thirty volumes. Lost.
Zhao Xibian said: "Right, *Qi Xuan Zi* authored it, namely Tang dynasty Wang Bing. The book deduces the changes of Five Movements and Six Qi."
*[Lan Xiansheng (Anonymous) Suwen Rushi Qian]* *Yi Wen Lue* one volume. Lost.
*[Anonymous San Jia Yunqi Jing]* *Yi Wen Lue* three volumes. Lost.
*[Zhao Shi (Conggu) Liu Jia Tian Yuan Yunqi Qian]* (Formerly missing author's name, now supplemented according to *Song Shi Yi Wen Zhi*). *Yi Wen Lue* two volumes. Lost.
*[Anonymous Wu Yun Liu Qi Yu Suo Zi]* *Yi Wen Lue* three volumes. Lost.
*[Liu Shi (Wenshu) Suwen Lun Ao]* *Yi Wen Lue* four volumes (*Dushu Houzhi* makes three volumes, which is correct). Extant.
Preface says: "Medical books are the classics of the Three Fens. Fuxi observed astronomy to create Jia calendar; Shennong tasted hundred herbs to make Bencao; Huangdi discussed illnesses to form *Suwen*. Thus knowing its mysteries are not easy to thoroughly study. Unless one pays attention and strives deliberately, how can one reach the profound mystery? Moreover, the Qi and Luck within are the most important for tonification and sedation. Although fully seen in the questions and answers between Huangdi, Qibo, and Gui Yuzhou, the chapters are mixed, ultimately lacking entry methods, slightly difficult to apply. My nature and memory are biased and shallow, privately admiring the true wind, focusing my mind on sacred classics, accumulating years. Even in the leisure of official duties and worldly labor, I never temporarily let go. I collected these writings with my pen, long filling scrolls. Not one fails to explore sources and attach explanations, resolve doubts and divide diagrams, summarizing the secret texts of ancient Qi and Luck, extracting the essential discussions of Yin and Yang in this book. Like a net in its cord, pearls on a string, brightly clear. Annotating and clarifying profound meanings, feeling there is a direction. How could it be mere literary decoration? Hoping to make it easy to understand, so that readers, seeing it with their eyes, instantly know the wonderful Way, nearly half of it. How dare I seek fame? I only fear medical errors, bringing premature death to people, cutting off long lives. Preface on the full moon day of Ding Chou month, year Yuanfu Jimo."
Zhao Xibian said: "*Yunqi Lun Ao* three volumes, written by Liu Wenshu of the Shanghuang Dynasty. Wenshu considered *Suwen*'s Qi and Luck to be the most crucial for treating diseases, but the questions and answers were chaotic and the language archaic, making it hard for readers to know. Therefore, he created thirty discussions and seventy-two diagrams, presenting them to the court."
*Siku Quanshu Tiyao* states: "*Suwen Rushi Yunqi Lun Ao* three volumes, appended with *Huangdi Neijing Suwen Yilun* one volume, written by Song dynasty Liu Wenshu. Wenshu's hometown is unknown. There is a self-preface from Yuanfu Jimo, titled Chaosan Lang Taiyi Xue Siye, presumably entering officialdom through medicine. Chao Gongwu's *Dushu Zhi* says: 'Wenshu considered *Suwen*'s Qi and Luck to be the key to treating diseases, but the Q&A were chaotic and language archaic, hard for readers. So he made thirty discussions and twenty-seven diagrams, presenting them to the court.' Now carefully examining his diagrams, there are actually twenty-nine. Probably because the Ten Heavenly Stems starting movement and Twelve Earthly Branches ruling Heaven are two diagrams, originally separately titled 'Jué', so Gongwu did not include them in the count, only saying twenty-seven. His discussions are thirty-one pieces, ending with one piece on *Wu Xing Sheng Fu Lun*, originally separately noted with 'Fu' character, so Gongwu also did not include it in the count, only saying thirty. At the end of the volume is appended *Ci Fa Lun* one volume, titled *Huangdi Neijing Suwen Yipian*. Case: The loss of *Ci Fa Lun* occurred before Wang Bing's annotation. Wenshu lived at the end of Northern Song, how could he obtain this? His annotations are also unknown in origin, initially inevitably involving some fabrication, cannot be fully trusted. Jiao Hong's *Guo Shi Jing Ji Zhi* records this book as four volumes, combining this discussion into one book, even more erroneous.
*[Ma Shi (Changyun) Huangdi Suwen Renshi Mibao]* *Song Shi Yi Wen Zhi* seven volumes. Lost.
*[Chen Shi (Peng) Tian Yuan Mi Yan]* *Song Shi Yi Wen Zhi* ten volumes. Lost.
*[Ye Shi (Anonymous) Wu Yun Zhizhang Fu Tu]* *Shulu Tiejie* one volume. Lost.
*[Liu Shi (Wansu) Neijing Yunqi Yaozhi Lun]* (Formerly *Suwen Yaozhi*, now corrected according to *Yuanbing Shi*). *Guo Shi Jing Ji Zhi* eight volumes (*Sheshantang Shumu* makes one volume). Not seen.
Liu Wansu said: "Secular people sometimes say that Yunqi has no evidence and is a delusory theory to confuse people; or only say that Yunqi is the profound mystery of the Great Dao, and unless born knowing it, one cannot learn it. Thus, few learners and few knowers. Even if attacking the original scripture, there are errors in annotations and engravings. Moreover, the profound principles of creation have nothing compared to establishing images with objects to explain in detail. Although I am not smart, because I admire this Way and have investigated it for a long time, I slightly grasped its meaning. Pity that there are still people in the world who do not know as well as I do. Based on what I have seen, I rashly extend my short knowledge. Based on the sacred scriptures of the Three Fens, combined with the wonderful theories of many sages, I compiled the essential sayings of Yunqi, over one hundred thousand words, nine chapters in three parts, formed into one book, named *Neijing Yunqi Yaozhi*. Fully seeing the use of the sacred scriptures. (From *Yuanbing Shi Xu*)"
*[Anonymous Yunqi Tujie]* One volume. Extant.
Note: This book is appended and engraved in Zhang Qingzi's *Zhongjing Quan Shu*. Recently, I also saw Yuan edition loose sheets, not recording the author's name.
*[Deng Shi (Yan) Yunxin Shuxin]* Lost.
Wu Cheng preface says: "The operation of Yin and Yang of Heaven and Earth comes and goes, continuing. Wood, Fire, Earth, Metal, Water, start and end like a ring, circulating. This is the order of Six Qi generating each other. Yearly Qi starts at Zi middle, ends at Zi middle, hence it is said 'Winter Solstice at Zi half, the Heart of Heaven does not change.' Zi-Wu year starts Winter Solstice Dry Metal for thirty days, then passes to Wind Wood, until Dry Metal, each day sixty for five, and after Minor Snow, those thirty days, finally return to Cold Spring. Yin-Shen and below are all like this. Like this for sixty years, up to tens of millions of years, Qi sequence generates each other without interruption. Not at the end of Minor Cold, nowhere to receive; at the beginning of Great Cold, nowhere to inherit. Skipping one Qi, not connecting, and cutting from Great Cold, becoming the head of the first Qi of the next year. This is the wonder of creation, *Neijing* keeps it secret and does not reveal, Qi Xuan Zi leaves it blank and does not speak. Recent times, Yang Zijian elucidated and deduced to get it. The medical school's theory of Yunqi, only *Yinyang Dalun* seven chapters remain, and Qi Xuan Zi took them to supplement *Neijing*. Few in the medical stream have reached this depth. Deng Yan Jingwen connected Confucian books, specialized in medical arts, pure and thick, cautious and strict, and sincere in learning. Deduced seven compilations, categorized and classified, titled *Yunxin Shuxin*. Scripture text and annotation meanings, collected without omission. Anyone writing books wanting to clarify Yunqi has not been able to be so comprehensive and detailed. I again, because of Yang's deduction, specially highlighted the profound secrets of ancient sages and former worthies not yet revealed or spoken of at the beginning of its chapters. With Deng's book being circulated in the world, there can be no flaw or gap. (From Collected Works)"
*[Cao Shi (Daben) Yunqi Kaoding]* Lost.
Wu Cheng preface says: "Shao Shi said the frequency of *Suwen* Mi Yu obtains the principle of art. Yuncheng Cao Jun Daben Yanli also loved Shao Zi's books, and especially focused on *Suwen* Mi Yu Yunqi theory. Collecting *Dalun* three volumes, *Mi Yu* seven volumes, also diligent. Our township has a medical practitioner Deng Shi who compiled *Yunxin Shuxin*, similar but slightly different. I once prefaced it. Alas, those in the world talking about Yunqi generally take every year's Great Cold solar term as the end of this year's Sixth Qi and the beginning of next year's First Qi. Their start and end cross-interrupt, skipping one Qi not connecting. I once doubted this. Later seeing Yang Zijian's *Tongshen Lun*, I knew his theory was already before me. Yanli's father liked Shao Learning. I requested to clarify it using Prior and Posterior Heaven Bagua. Wind Wood is at the intersection of Winter and Spring, Northeast dimension, Gen and Zhen. Minister Fire is at the intersection of Spring and Summer, Southeast dimension, Zhen and Xun. Ministerial Fire is in mid-Summer, South direction, Li. Wet Earth is at the intersection of Summer and Autumn, Southwest dimension, Kun and Dui. Dry Metal is at the intersection of Autumn and Winter, Northwest dimension, Dui and Qian. Cold Water is in mid-Winter, North direction, Kan. This is the fixed distribution of Host Qi. Earth's initial righteous Qi is at Zi middle, and Chou middle is Zhen. Earth's subsequent inter-qi is at Chou middle, Mao middle is Li. Previous inter-qi is at Mao middle, and Si middle is Dui. Heaven's central abnormal Qi is at Si middle, and Wei middle is Qian and Xun. Heaven's subsequent inter-qi is at Wei middle, and You middle is Kan. Earth's previous inter-qi is at You middle, and Hai middle is Gen. Earth's final righteous Qi is at Hai middle, and Zi middle is Kun. This is the addition of Guest Qi. Host Qi Earth is after the two Fires, Guest Qi moves up between the two Fires. End Gen Start Gen, Posterior Heaven Bagua position. Start Zhen End Kun, Prior Heaven Bagua sequence. The world takes Yearly Qi starting at Great Cold, seemingly coordinating with Posterior Heaven End Gen Start Gen text, however, it is not so. Zijian takes Yearly Qi starting at Winter Solstice,冥契 (mystically coincides with) Prior Heaven Start Zhen End Kun meaning. Zi-Wu year Winter Solstice starts Dry Metal and generates Cold Water in Chou middle; Chou-Wei year Winter Solstice starts Cold Water and generates Wind Wood in Chou middle; Yin-Shen year starts Wind Wood; Mao-You year starts Minister Fire; Chen-Xu year starts Wet Earth; Si-Hai year starts Ministerial Fire. All begin at Zi half, Six Qi generate each other, cycling endlessly. Could it be interrupted at the transmission moment every year? Then ending and starting at Gen can divide the position where Host Qi resides, but cannot discuss the sequence where Guest Qi travels. Yanli's father collected details from scriptures and commentaries that were already said. Only this theory is unprecedented in past and present. Wanted to recite it to supplement omissions. Yanli's father has pure and honest natural endowment, reads all books, and admires Shao Zi extremely. Previously Sima Guang was contemporary with Shao Zi, and respected him as a teacher, annotated *Taixuan*, wrote *Qianxu*, sincere in learning and humble cultivation. My Yanli father's endowment, is it almost? I shamefully gathered with him in National Study, obtained his book, thus inscribed it at the beginning of the scroll. (From Collected Works)"
*[Lv Shi (Fu) Yunqi Tushuo]* Not seen.
Note: Above appears in *Jiu Ling Shan Fang Ji: Biography of Cang Zhou Weng*.
*[Anonymous Yunjing Huahua]* *Wenyuan Ge Shumu* one set one volume missing (*Zhutang Shumu* makes one volume). Not seen.
*[Xiong Shi (Zongli) Suwen Yunqi Tuoku Dingju Licheng]* One volume. Extant.
*Siku Quanshu Tiyao* states: "*Suwen Yunqi Tuoku Dingju Licheng* one volume, written by Ming dynasty Tai Zongli. Zongli courtesy name Daoxuan, from Jianyang, disciple of Liu Shan, liked discussing Yin-Yang medical and divination arts. This book compiles *Suwen*'s theory of Five Movements and Six Qi into songs. Also has theories of Tian Fu and Sui Hui, observing the Jiazi of a person's birth year, looking at the day of illness, Qi Luck prosperity and decline, deciding life and death. Medical families have not used this method. Basically based on Five Movements and Six Qi, using generation and restriction transformation to deduce Wang, Xiang, Xiu, Qiu. Initially no verification."
*[Wang Shi (Ji) Yunqi Yilan]* Three volumes. Extant.
*Siku Quanshu Tiyao* states: "*Yunqi Yilan* three volumes, written by Ming dynasty Wang Ji. This compilation takes *Suwen*'s theory of Five Movements and Six Qi, detailing and debating. The derived diagrams also have much insight. However, treating disease naturally focuses on pulse and symptoms; sticking rigidly to Si Tian and Zai Quan ultimately does not conform to the scripture's intent."
*[Lou Shi (Ying) Yunqi Leizhu]* Four volumes. Extant.
*[Wang Shi (Sanjie) Yunqi Zhiming]* Two volumes. Not seen.
*[Anonymous Yunqi Zonglun]* One volume. Not seen.
Note: Above two books appear in *Danshengtang Shumu*.
*[Anonymous Yunhua Xuan Shu]* Not seen.
Note: Above appears in *Jiangyunlou Shumu*.
*[Lv Shi (Kui) Yunqi Fahui]* Not seen.
Note: Above appears in *Jiangyin County Gazetteer*.