〔邵氏（弁）运气占候补汇〕未见
按上见于图书集成。
〔董氏（说）运气定论〕一卷 未见
四库全书提要曰。运气定论一卷。明董说撰。是编凡四论八图。辨素问所论运气。当在六元正纪大论。原文
久佚。故晋皇甫谧作甲乙经。隋全元起注素问。皆云亡失。唐王冰始私采阴阳大论七篇补之。诡云秘藏旧本。刘
守真杨子建递变其说。亦皆乖谬。因着此书以辟之。定以六气为经。五运为纬。气静运动。上下周流。天始于甲。
地始于子。数穷六十。循环无端。其说甚辨。然运气之主病。犹分野之占天。以为不验。亦有时而中。以为必验。
又有时不然。天道远。人事迩。治病者求之望闻问切。参以天时地气。亦足得其概
矣。正不必辨无证无形之事也。
〔石氏（震）运气化机〕未见
按上见于武进县志。
〔钱氏（宝）运气说〕未见
按上见于镇江府志。
〔张氏（三锡）运气略〕一卷 存
〔李氏（中梓）运气考〕未见
按运气之说。出于王冰补素问七篇。而见于褚澄遗书。然则运气之说。起于六朝间者乎。褚书盖萧渊所根据托
也。隋萧吉五行大义。上自经传。下至阴阳医卜之书。凡言涉五行者。莫不搜辑。特至五运六气。胜复加临之义。
则片言只字。无论及者。其起于隋以后。确乎可知矣。其说凑合纬医二书所立。自是一家言。未知创于何人。但
至王冰。采而阑入素问篇内。其说始显。然竟唐代。犹未闻有言之者。及宋杨子建沈存中刘温舒笃信之。以为表
章。然其泛滥不经。与灵素之旨相乖。五变篇。虽有先立其年。以知其时之语。是则岁露篇。所谓三虚三实之义。
与加临胜复等说不同。乃不唯无裨治术。后世医家。为之眩惑。为害不鲜。先子尝于所着医剩。极辨其妄。而古
人亦有议及之者。今采录其说。以备镜考。褚澄遗书曰。尹彦成问云。五运六气。是邪非邪。曰。大挠作甲子。
隶首作数。志岁月日时远近耳。故以当年为甲子岁。冬至为甲子月。朔为甲子日。夜半为甲子时。使岁月日时积
一十百千万。亦有条而不紊也。配以五行。位以五方。皆人所为也。岁月日时。甲子乙丑。次第而及。天地五行。
寒暑风雨。仓卒而变。人婴所气。疾作于身。气难预期。故疾难预定。气非人为。故疾难人测。推验多舛。拯救
易误。俞扁弗议。淳华未稽。吾未之见其是也。黄鲁直通神论序曰。余有方外之友。曰杨介。尝谓五运六气。
视其岁而为药石。虽仲景犹病之也。王履溯洄集曰。运气七篇。与素问诸篇。自是两书。作于二人之手。其立意
各有所主。不可混言。王冰以为上编参入素问之中。本非素问元文也。黄仲理伤寒类证辨惑曰。夫运气应时交反
脉者。谓取其加临时日。以诊平人。验其病不生死于将来。非伤寒已病脉之比也。盖伤寒有是证。则有是脉。如
伤寒脉紧。伤风脉缓。是也。有是证。而不见是脉者。故云反之一字也。温舒浦云守真三家之说。岂敢附于仲景
之篇。特后人好事者为之耳。万全痘疹心法曰。运气之论。岐黄之秘旨。专论其年。非谓起病日也。伤寒钤法。
以日起病。归号求方。不惟失轩岐之意。而且乱长沙之法矣。况主客之气。胜复之变。一岁之中。难以逆料。岂
可以是料病吉凶也。信如其言。太乙天符日起病者凶。则太乙天符年有病者。皆不可治也。周礼医圣阶梯曰。运
气治伤寒。以病者之所生。年月日时。合得病之日时。推算五运六气。与伤寒六经证候。无不吻合。谓某日当得
某经。某经当用某药。而以张仲景一百一十有三方。按方施治。如太阳无汗麻黄汤。有汗桂枝汤之类。此无稽之
术。杀人之方也。世之业医者。欺人罔天。动以五运六气为言。殊不知寒毒之气。入人腠理。相搏于营卫之间。
怯者则着而成病矣。壮者气行。实时未病。或过一二日。或过三四日而始觉。则得病之日。无真正之日矣。以此
不真正之日。而谓某日当得某经。某经当用某药。正所谓差之毫厘。谬以千里。祸不旋踵。况运气推算。假饶得
真正之日。万无是理耶。予故曰。运气不可适从也。缪希雍本草经疏曰。原夫五运六气之说。其起于汉魏之后乎。
何者。张仲景汉末人也。其书不载也。华元化三国人也。其书亦不载也。前之则越人无其文。后之叔和鲜其说。
予是以知其为后世所撰。无益于治疗。而有误乎来学。学人宜深辨之。予见今之医师。学无原本。不明所自。侈
口而谈。莫不动云五运六气。将以施之治病。譬之指算法之精微。谓事物之实有。岂不误哉。殊不知五运六气者。
虚位也。岁有是气至则算。无是气至则不算。既无其气。焉得有其药乎。一言可竟已。其云必先岁气者。譬夫此
年忽多淫雨。民病多湿。药宜类用二术。苦温以燥之。佐以风药。加防风羌活升麻葛根之属。风能胜湿故也。此
必先岁气之谓也。其云毋伐天和者。即春夏禁用麻黄桂枝。秋冬禁用石膏知母芩连芍药之谓。即春夏养
阴。秋冬养阳之义耳。乃所以遵养天和之道也。昔人谓不明五运六气。检遍方书何济者。正指后人愚蒙。不明五
运六气之所以。而误于方丹所载。根据而用之。动辄成过。则虽检遍方书。亦何益哉。予少检素问。中载有是说。
既长游于四方，见天下医师。与学士大夫。在在谈说其义。于时心窃疑之。又见性理所载元儒草庐吴氏。于天之
气运之中。亦备载之。予益信其为天运气数之法。而非医家治病之书也。后从敝邑。见赵少宰家藏宋板仲景伤寒
论。皆北宋善板。始终详检。并未尝载有是说。六经治法之中。亦并无一字及之。予乃谛信予见之不谬。而断非
治伤寒外感之说。何梦瑶医碥曰。运气之说。拘牵不通。固为有识者所不信。然其大指在详举六气。有许多变幻。
寒中有热。热中有寒。邪正交错。蕃变纷纷。莫可纪极。一以明人之病源。一以例人之病情耳。明人之病源者。
言人感六气而生病。欲人细推所感之气。其中有无夹杂他气。当兼治也。例人之病情者。天地之气。变幻无定。
则人身之气。亦变幻无定。而病情不可以一律拘也。如冬月固属寒气司令。然亦有客热加临。故冬亦有温时。所
谓非时之暖也。人于冬月。病外感。则未知为感寒而病欤，抑感非时之温而病欤。是其源所当察也。寒气在上。
则阳伏地中。故土上凛烈。而井泉温暖。以验人身。则外感于寒。则内郁为热也。是其情之有可例也。此言运气
者之大指。取其大者。略其烦碎。弃其纰缪。而实物理验于人身。是在善读书者耳。又曰。徐灵胎医学源流论曰。
司天运气之说。黄帝不过言天人相应之理如此。其应验先候于脉。凡遇少阴司天。则两手寸口不应。厥阴司天。
则右寸不应。太阴司天。则左寸不应。若在泉则尺脉不应。亦如之。若脉不当其位。则病相反者死。此诊脉之一
法也。至于病。则必观是年岁气胜与不胜。如厥阴司天。风淫所胜。民病心痛胁满等证。倘是年风淫虽胜。而民
另生他病。则不得亦指为风淫之病也。若是年风淫不胜。则又不当从风治矣。又云。相火之下。水气乘之。水位之下。火气承之。五气之胜皆然。此乃亢则害。承乃制之理。即使果胜。亦有相克者乘之。更与司天之气相反矣。又云。
初气终三气。天气主之。胜之常也。四气尽终气。地气主之。复之常也。有胜则复。无胜则否。则岁半以前属司
天。岁半以后。又属在泉。其中又有胜不胜之殊。其病更无定矣。又云。厥阴司天。左少阴右太阳。谓之左间右
间。六气皆有左右间。每间主六十日。是一岁之中。复有六气。循环作主矣。其外又有南政北政之反。其位天符
岁会。三合之不齐。太过不及之异气。欲辨明分晰。终年不能尽其蕴。当时圣人不过言天地之气营运旋转如此耳。
至于人之得病。则岂能一一与之尽合。一岁之中。不许有一人生他病乎。故内经治岁气胜复。亦不分所以得病之因。
总之见病治病。如风淫于内。则治以辛凉。六气皆有。简便易守之法。又云。治诸胜复。寒者热之。热者寒之。
温者清之。清者温之。无问其数。以平为期。何等划一。凡运气之道。言其深者。圣人有所不能知。及施之实用。
则平正通达。人人易晓。但不若今之医者所云。何气司天。则生何病。正与内经圆机活法相背耳。张倬伤害兼证
析义曰。谚云。不读五运六气。检遍方书何济。所以稍涉医理者。动以司运为务。曷知天元纪等篇。本非素问原
文。王氏取阴阳大论。补入经中。后世以为古圣格言。孰敢非之。其实无关于医道也。况论中明言。时有常位。
而气无必然。犹谆谆详论者。不过穷究其理而已。纵使胜复有常。而政分南北四方有高下之殊。四序有非时之化
百步之内。晴雨不同。千里之外。寒暄各异。岂可以一定之法。而测非常之变耶。何瑭医学管见日。运气之说。
起于素问。本为四时之变而设。盖以春为木。夏为火。秋为金。冬为水。夏秋之交为士。以此察天地之气候。辨
人物之病证。以为治疗之主耳。素问六节脏象论。谓五运相袭。而皆治之。终期之日。周而复始。又谓春胜长夏。
长夏胜冬。冬胜夏。夏胜秋。秋胜春。且以一期三百六十日。分为六气。每气主六十日。则其意可见矣。纪以天
干。则曰五运。纪以地支。则曰六气。其实一也。传久致讹。至天元纪大论等篇。则遂以年岁之干支。分管六气。
盖以失先圣之指矣。盖年岁之干支。天下皆同。且通四时不变也。天气之温暑寒凉。民病之虚实衰旺。东西南北
之殊方。春夏秋冬之异候。岂有皆同之理。此其妄诞。盖不待深论而可知也。近世伤寒钤法。则以得病日之支干为主。其源亦出于此。决不可用。盖金木水火土之气。各主一时。当时则为主气。为司天。非其时。而有其气。则为客气。
其气与时正相反者。则为在泉。谓其气伏于黄泉之下而不见。治疗之法。用热远热。用寒远寒。盖所谓必先岁气。
勿伐天和者也。春时木气司天。则四方皆温。夏时火气司天。则四方皆热。夏秋之交。土气司天。则四方皆湿。
秋则皆凉。冬则皆寒。民病往往因之。此则理之易见者也。其有气与时相反者。则所谓客气者也。故治疗之法。
亦有假者反之之理。观此则运气之说。思过半矣。
【邵弁】《运气占候补汇》：未见此书。
按：上述内容见于《图书集成》。
【董说】《运气定论》：一卷，未见此书。
《四库全书提要》记载：《运气定论》一卷，由明代董说撰写。该书共有四篇论述和八幅图表，辨析《素问》中关于五运六气的理论，认为这些内容原本应当位于《六元正纪大论》篇，但原文早已散佚。因此，晋代的皇甫谧编写《甲乙经》，隋代的全元起注释《素问》，都称这部分内容已经亡失。直到唐代王冰才私自采集《阴阳大论》中的七篇来补充进去，却谎称是秘藏的旧本。刘守真、杨子建等人相继改变其说法，也都违背了原意且谬误百出。于是董说撰写此书以驳斥他们，确立以六气为经线，五运为纬线的体系。气主静而运主动，上下周流循环。天始于甲，地始于子，数至六十穷尽，循环无端。他的学说非常详尽辩析。然而，用运气来推断疾病，就像用分野来占卜天象一样，认为不灵验，有时也偶然应验；认为必然灵验，有时又不灵验。天道遥远，人事切近，治病者应当通过望、闻、问、切来求索病因，参考天时地气，也就足以掌握大概了。实在不必去争辩那些没有证据、没有形迹的事情。
【石震】《运气化机》：未见此书。
按：上述内容见于《武进县志》。
【钱宝】《运气说》：未见此书。
按：上述内容见于《镇江府志》。
【张三锡】《运气略》：一卷，现存。
【李中梓】《运气考》：未见此书。
按：关于五运六气的学说，出自王冰补充的《素问》七篇，并见于褚澄的遗书。那么，五运六气的学说大概是兴起于南北朝时期吗？褚澄的书可能是萧渊所依托伪作的。隋代萧吉的《五行大义》，上自经典传记，下至阴阳医卜之书，凡是涉及五行的内容，无不搜集整理。唯独对于五运六气中胜复加临的意义，片言只字都没有提及。这可以确切知道它兴起于隋朝以后。这种学说凑合了纬书和医书的内容，自成一家之言，不知道是谁首创的。只是到了王冰，将其采录并杂乱地插入《素问》篇内，这种学说才开始显扬。然而在整个唐代，还没有听说有人谈论它。到了宋代，杨子建、沈存中、刘温舒笃信它，并加以表彰。然而其内容泛滥不经，与《灵枢》《素问》的宗旨相违背。《素问·五变篇》中虽然有“先立其年，以知其时”的话，但这指的是《岁露篇》中所谓的“三虚三实”的意义，与加临胜复等说法不同。它不仅对治疗没有帮助，反而使后世医家感到困惑，造成的危害不少。我的父亲曾在其所著的《医剩》中极力辩驳其荒谬，古人也有议论到这一点的。现在摘录他们的说法，以备考证。
《褚澄遗书》记载：尹彦成问道：“五运六气，是真的还是假的？”回答说：“大挠创造了甲子，隶首创造了计数，只是为了记录岁月日时的远近罢了。所以把当年称为甲子岁，冬至为甲子月，初一为甲子日，半夜为甲子时。即使让岁月日时累积到十百千万，也是有条理而不乱的。配合五行，定位五方，这都是人为制定的。岁月日时，从甲子乙丑开始依次推移，而天地五行，寒暑风雨，却是仓促多变的。人感染这些外气，疾病就在身上发作。因为气难以预先预期，所以疾病难以预先确定。气不是人为控制的，所以疾病难以被人预测。推演验证往往出错，救治容易误判。俞跗、扁鹊不曾议及此事，淳于意、华佗也未考证过。我没有见过它是正确的。”
黄鲁直《通神论序》记载：“我有一位方外朋友，名叫杨介，曾说根据五运六气来看待年份来用药石，即使是张仲景也会对此感到忧虑。”
王履《溯洄集》记载：“运气七篇，与《素问》其他篇章，本是两本书，出于两个人之手。它们的立意各有侧重，不能混为一谈。王冰认为上编参入《素问》之中，本来就不是《素问》的原文。”
黄仲理《伤寒类证辨惑》记载：“所谓运气应时、交反脉，是指取用加临的时间来诊断普通人，验证其将来是否生病或死亡，这与伤寒已病之脉相比是不同的。大概伤寒有某种证候，就有某种脉象，比如伤寒脉紧，伤风脉缓，就是这样。有某种证候，却不见某种脉象，所以称之为‘反’字。”
刘温舒在《素问入式运气论奥》中说：“守真三家之说，怎么敢附会于张仲景的篇章呢？这不过是后人好事之人所做的罢了。”
万全《痘疹心法》记载：“运气的理论，是岐伯和黄帝的秘密旨意，专门讨论某一年，而不是指起病的日期。《伤寒钤法》以起病的日期来推算归号求方，不仅失去了轩辕黄帝和岐伯的本意，而且扰乱了张仲景（长沙太守）的方法。况且主客之气、胜复的变化，在一岁之中，难以预料，怎么能以此来料断疾病的吉凶呢？如果相信他的话，太乙天符日得病的人凶险，那么太乙天符年有病的人，就都不可治了。”
《周礼医圣阶梯》记载：“用运气来治疗伤寒，是根据病人出生的年月日时，结合得病之日时，推算五运六气，与伤寒六经证候，没有不吻合的。说某一天应当对应某一经，某一经应当使用某一种药，并用张仲景的一百一十三首方剂，按照方剂进行治疗，比如太阳病无汗用麻黄汤，有汗用桂枝汤之类。这是没有根据的技术，杀人的方法。世上的行医者，欺骗世人，蒙蔽上天，动不动就拿五运六气来说事。殊不知寒毒之气，侵入人的腠理，在营卫之间相互搏结，体质虚弱的人就会附着而成病。体质强壮的人，气机运行通畅，当时并未发病，或者过了一两天，或者过了三四天才开始感觉不适，那么得病的那一天，就没有真正确定的日子了。用这个不确定的日子，来说某一天应当对应某一经，某一经应当使用某一种药，正所谓差之毫厘，谬以千里，灾祸转瞬即至。况且运气推算，假使得到了真正的日子，也完全没有这个道理。所以我所以说，运气不可盲目遵从。”
缪希雍《本草经疏》记载：“推究五运六气的学说，大概是兴起于汉魏之后吧？为什么呢？张仲景是汉末人，他的书中没有记载。华佗是三国人，他的书中也没有记载。再往前，扁鹊没有这样的文章；往后，王叔和很少谈及这种学说。我因此知道这是后世人所撰写的，对治疗无益，反而误导后来的学习者。学习者应该深入辨别。我看见现在的医师，学问没有根本，不明白其来源，夸夸其谈，动不动就说五运六气，打算用来治病。这就好比指着算法的精微，说是事物的实有，难道不是错误吗？殊不知五运六气，是虚位。这一年有这种气到来就算，没有这种气到来就不算。既然没有这种气，哪里会有相应的药呢？一句话就可以结束。所谓‘必先岁气’，比如这一年忽然多雨，百姓多患湿病，药物适宜类用白术、苍术，苦温以燥湿，佐以风药，加入防风、羌活、升麻、葛根之类的药物，因为风能胜湿的缘故。这就是所谓‘必先岁气’的意思。所谓‘毋伐天和’，就是春夏禁用麻黄、桂枝，秋冬禁用石膏、知母、黄芩、黄连、芍药的意味，也就是春夏养阴、秋冬养阳的道理罢了，这正是遵循养护天和之道。古人说不明五运六气，检遍方书有何用处，正是指后人愚昧无知，不明白五运六气的原理，而错误地依据方丹所载而使用它，动辄犯错，那么即使检遍方书，又有什么益处呢？我年轻时检查《素问》，其中载有这种说法。长大后游历四方，看见天下的医师与学士大夫，到处谈论它的意义，当时心里暗自怀疑。又看见性理书中记载的元代儒者草庐吴氏，在天之气运中也详细记载了它。我更加确信这是天文运气数的方法，而不是医家治病的书籍。后来从我家乡，看到赵少宰家收藏的宋版张仲景《伤寒论》，都是北宋善本，从头到尾仔细检查，从未载有这种说法。在六经治法之中，也没有一字提及。我才坚信我的见解没有错，断定它不是治疗伤寒外感的学说。”
何梦瑶《医碥》记载：“运气的学说，拘泥牵强不通达，固然是有见识的人所不信服的。然而它的大致意图在于详细列举六气有许多变幻，寒中有热，热中有寒，邪正交错，变化繁多，无法记录穷尽。一是为了阐明人的病源，二是为了举例说明人的病情。阐明人的病源，是说人感受六气而生病，想要让人细细推究所感受的气，其中是否有夹杂其他气，应当兼治。举例说明人的病情，是说天地之气变幻不定，那么人身之气也变幻不定，而病情不可以一律拘束。比如冬天固然属于寒气当令，但也有客热加临，所以冬天也有温暖的时候，所谓非时之暖。人在冬天，患外感病，则不知道是感受寒气而生病，还是感受非时之暖而生病？这是病源应当考察的。寒气在上，则阳气伏藏在地中，所以地面凛冽寒冷，而井泉温暖。以此验证人体，则是外感于寒，则内部郁结为热。这是病情有可以类推的地方。这是谈论运气者的主要意图，取其大的方面，省略繁琐琐碎，抛弃谬误，而实际物理验证于人体，这在于善于读书的人。”
又记载：“徐灵胎《医学源流论》说：‘司天运气的学说，黄帝不过说天人相应的道理如此。其应验首先观察脉象。凡是遇到少阴司天，则两手寸口脉不应指；厥阴司天，则右寸脉不应指；太阴司天，则左寸脉不应指。若在泉，则尺脉不应指，也是如此。如果脉象与其位置不相当，则病相反者死。这是诊脉的一种方法。至于疾病，则必须观察该年年岁之气是胜还是不胜。如厥阴司天，风淫所胜，百姓出现心痛胁满等症状。倘若这一年风淫虽然胜，而百姓另外生了其他病，则也不能也指认为是风淫之病。如果是这一年风淫不胜，则又不应当从风治疗。’又说：‘相火之下，水气乘之；水位之下，火气承之。五气之胜都是这样。这是亢则害、承乃制的道理。即使果然胜，也有相克者乘之，更与司天之气相反了。’又说：‘初气到终三气，天气主之，这是胜的常态；四气到终气，地气主之，这是复的常态。有胜则有复，无胜则无复。则岁半以前属司天，岁半以后，又属在泉。其中又有胜与不胜的区别，其病就更没有定规了。’又说：‘厥阴司天，左少阴右太阳，称为左间右间。六气都有左右间，每间主六十日。是一岁之中，又有六气循环作主。其外又有南政北政的反转，其位有天符岁会、三合的不齐，太过不及的异气，想要辨明分晰，终年也不能穷尽其内涵。当时的圣人不过说天地之气营运旋转如此罢了。至于人之得病，怎么能一一与之完全符合呢？一岁之中，不许有一人生其他病吗？所以《内经》治疗岁气胜复，也不分所以得病的原因，总之见病治病，如风淫于内，则治以辛凉，六气都有简便易守之法。’又说：‘治疗各种胜复，寒者热之，热者寒之，温者清之，清者温之，不问次数，以平为期。何等划一。凡运气之道，说得深奥的，圣人也有所不能知；等到施之于实用，则平正通达，人人易懂。但不像现在的医者所说，什么气司天，就生什么病，这与《内经》圆机活法背道而驰。’”
张倬《伤寒兼证析义》记载：“谚语说：‘不读五运六气，检遍方书何济。’所以稍微涉猎医理的人，动不动就以司运为事务。怎知《天元纪》等篇，本来就不是《素问》的原文，王氏取《阴阳大论》补入经中，后世以为是古圣格言，谁敢非议？其实与医道无关。况且论中明确说，时有常位，而气无必然。像这样谆谆详细论述的，不过是穷究其理而已。纵使胜复有常，而政分南北四方有高下之殊，四序有非时之化。百步之内，晴雨不同；千里之外，寒暄各异。岂可以用一定之法，来测度非常之变呢？”
何瑭《医学管见》说：“运气的学说，起于《素问》，本是为四时之变而设。大概以春为木，夏为火，秋为金，冬为水，夏秋之交为土。以此察天地之气候，辨人物之病证，作为治疗的主要依据。《素问·六节脏象论》说，五运相袭，而皆治之，终期之日，周而复始。又说春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春。并且以一周期三百六十日，分为六气，每气主六十日，则其意图可见了。用天干记录，则叫五运；用地支记录，则叫六气，其实是一样的。传之久远导致讹误，到了《天元纪大论》等篇，则以年岁的干支分管六气。大概是因为失去了先圣的本意。年岁的干支，天下皆同，且通四时不变。而天气的温暑寒凉，民病的虚实衰旺，东西南北之殊方，春夏秋冬之异候，哪有全都相同的道理？这种妄诞，大概不用深入论述就可以知道了。近世的《伤寒钤法》，则以得病日之干支为主，其源头也出于此，决不可用。大概金木水火土之气，各主一时，当时则为正气，为司天；非其时而有其气，则为客气；其气与时正相反的，则为在泉，谓其气伏于黄泉之下而不见。治疗之法，用热远热，用寒远寒，大概就是所谓‘必先岁气，勿伐天和’的意思。春时木气司天，则四方皆温；夏时火气司天，则四方皆热；夏秋之交，土气司天，则四方皆湿；秋则皆凉；冬则皆寒。百姓的疾病往往因此产生。这是道理显而易见的。其中有气与时相反的，则所谓客气。所以治疗之法，也有假者反之的道理。观此，则运气的学说，思过半矣。”
[Shao Bian] *Yunqi Zhanhou Buhui* (Supplementary Compilation of Divination and Observation on Five Movements and Six Qi): Not seen.
Note: The above content appears in *Tushu Jicheng* (Comprehensive Collection of Books and Pictures).
[Dong Shuo] *Yunqi Dinglun* (Definitive Discussion on Five Movements and Six Qi): One volume, not seen.
The *Siku Quanshu Tiyao* (Abstracts of the Complete Library of the Four Treasuries) states: *Yunqi Dinglun*, one volume, was written by Dong Shuo of the Ming Dynasty. This work contains four discussions and eight diagrams, analyzing the theory of Five Movements and Six Qi discussed in *Suwen* (Basic Questions), arguing that these contents originally belonged to the *Liuyuan Zhengji Dalun* (Great Treatise on the Six Sources and Correct Ordinances), but the original text had long been lost. Therefore, Huangfu Mi of the Jin Dynasty, when compiling *Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion), and Quan Yuanqi of the Sui Dynasty, when annotating *Suwen*, both stated that this part was lost. It was not until Wang Bing of the Tang Dynasty that he privately collected seven chapters from *Yinyang Dalun* (Great Treatise on Yin and Yang) to supplement them, falsely claiming they were old texts kept in secret storage. Liu Shouzhen and Yang Zijian successively altered their theories, all deviating from the original meaning and full of errors. Thus, Dong Shuo wrote this book to refute them, establishing a system where Six Qi serves as the longitude and Five Movements as the latitude. Qi is static while Movement is dynamic, circulating up and down endlessly. Heaven begins with Jia, Earth begins with Zi, the number reaches sixty and then cycles without end. His arguments are very detailed and辩析 (analytical). However, using Yunqi to predict diseases is like using Fenye (astronomical divisions corresponding to geographical regions) to divine celestial phenomena; saying it is ineffective, it sometimes coincidentally works; saying it is always effective, it sometimes fails. The Way of Heaven is distant, human affairs are proximate. Those who treat diseases should seek causes through Wang (inspection), Wen (auscultation and olfaction), Wen (inquiry), and Qie (palpation), referring to heavenly and earthly qi, which is sufficient to grasp the general principles. There is no need to argue about matters without evidence or form.
[Shi Zhen] *Yunqi Huaji* (Mechanism of Transformation in Five Movements and Six Qi): Not seen.
Note: The above content appears in *Wujin County Gazetteer*.
[Qian Bao] *Yunqi Shuo* (Discussion on Five Movements and Six Qi): Not seen.
Note: The above content appears in *Zhenjiang Prefecture Gazetteer*.
[Zhang Sanxi] *Yunqi Lue* (Brief Discussion on Five Movements and Six Qi): One volume, extant.
[Li Zhongzi] *Yunqi Kao* (Examination of Five Movements and Six Qi): Not seen.
Note: The theory of Five Movements and Six Qi originates from the seven chapters supplemented by Wang Bing in *Suwen*, and appears in the posthumous writings of Chu Cheng. Thus, did the theory of Five Movements and Six Qi arise during the Six Dynasties period? Chu Cheng's book may have been fabricated based on Xiao Yuan. Xiao Ji of the Sui Dynasty, in his *Wuxing Dayi* (Great Meaning of the Five Phases), collected everything related to the Five Phases, from classics to yin-yang, medical, and divination books. However, regarding the meanings of Sheng (overcoming) and Fu (retribution) and Jialin (adding and approaching) in Five Movements and Six Qi, there is not a single word mentioned. It can be firmly known that it arose after the Sui Dynasty. This theory combines content from apocryphal texts and medical books, forming its own school, though the originator is unknown. It was only when Wang Bing collected and inserted it into *Suwen* that the theory became prominent. Yet, throughout the Tang Dynasty, no one was heard discussing it. It was not until the Song Dynasty that Yang Zijian, Shen Cunzhong, and Liu Wenshu believed in it devoutly and promoted it. However, its content is excessive and irregular, contradicting the purport of *Lingshu* (Spiritual Pivot) and *Suwen*. Although *Suwen·Wubian Pian* (Chapter on Five Transformations) mentions "establish the year first to know the time," this refers to the meaning of "Sanxu San Shi" (Three Deficiencies and Three Excesses) in *Suilu Pian* (Chapter on Annual Variations), which is different from theories like Jialin and Shengfu. It not only does not benefit treatment but also confuses later physicians, causing considerable harm. My father once vigorously refuted its absurdity in his work *Yisheng* (Medical Residues), and ancient scholars also criticized it. I now record their views for reference.
*Chu Cheng Yishu* (Posthumous Works of Chu Cheng) records: Yin Yancheng asked, "Are Five Movements and Six Qi real or false?" He replied, "Da Nao created Jiazi, and Lishou created counting, merely to record the proximity and distance of years, months, days, and hours. Thus, the current year is called the Jiazi year, Winter Solstice is the Jiazi month, the first day of the lunar month is the Jiazi day, and midnight is the Jiazi hour. Even if years, months, days, and hours accumulate to tens, hundreds, thousands, or ten thousands, they remain orderly. Paired with the Five Phases and positioned in the Five Directions, all are human constructs. Years, months, days, and hours proceed sequentially from Jiazi and Yichou, whereas the Five Phases of heaven and earth, cold, heat, wind, and rain, change abruptly. Humans contract these external qi, and diseases arise in the body. Because qi is difficult to predict in advance, diseases are difficult to predetermine. Qi is not controlled by humans, so diseases are hard for humans to measure. Deduction and verification often err, and rescue efforts easily mislead. Yu Fu and Bian Que did not discuss this; Chunyu Yi and Hua Tuo did not verify it. I have not seen any evidence that it is correct."
Huang Luzhi, preface to *Tongshen Lun* (Discourse on Communicating with the Divine), records: "I have a friend outside the secular world named Yang Jie, who once said that prescribing medicine based on Five Movements and Six Qi according to the year would even cause Zhang Zhongjing to worry."
Wang Lu, *Suhui Ji* (Collection of Tracing Back), records: "The Seven Chapters on Yunqi and other chapters of *Suwen* are two different books, authored by two different people. Their intentions differ and should not be conflated. Wang Bing believed that the upper compilation inserted into *Suwen* was not originally part of *Suwen*."
Huang Zhongli, *Shanghan Leizheng Bianhuo* (Differentiation and Confusion of Cold Damage Syndromes), records: "Regarding Yunqi corresponding to times and pulse reversal, it refers to using the time of Jialin to diagnose healthy individuals, verifying whether they will fall ill or die in the future, which is different from the pulses of existing Cold Damage diseases. Generally, if there is a specific syndrome in Cold Damage, there is a specific pulse, such as a tight pulse in Cold Damage and a slow pulse in Wind Injury. If there is a syndrome but the corresponding pulse is absent, it is called 'reversal.' "
Liu Wenshu in *Suwen Rushi Yunqi Lun Ao* (Esoteric Discussion on Yunqi in Suwen) said: "How dare the theories of the three schools of Shouzhen be attached to Zhang Zhongjing's chapters? This is merely the work of meddlesome later generations."
Wan Quan, *Douzhen Xinfa* (Heart Method for Smallpox and Chickenpox), records: "The theory of Yunqi is the secret purport of Qibo and Huangdi, specifically discussing a certain year, not the date of onset. *Shanghan Qianfa* (Standard Methods for Cold Damage) uses the date of onset to calculate and prescribe formulas, which not only loses the intent of Xuanyuan and Qibo but also disrupts the methods of Changsha (Zhang Zhongjing). Moreover, the changes of Zhu (host) and Ke (guest) qi, and Sheng (overcoming) and Fu (retribution), are difficult to predict within a year. How can one use this to predict the auspiciousness or inauspiciousness of a disease? If we believe his words, those who fall ill on a Taiyi Tianfu day are inauspicious; then those who fall ill in a Taiyi Tianfu year would all be untreatable."
*Zhouli Yisheng Jieti* (Ladder to Medical Saintliness in Zhou Li) records: "Treating Cold Damage with Yunqi involves calculating the Five Movements and Six Qi based on the patient's birth year, month, day, and hour, combined with the time of illness onset, matching them with the six meridians of Cold Damage syndromes without exception. Saying that a certain day corresponds to a certain meridian and a certain meridian requires a certain herb, and treating with Zhang Zhongjing's 113 formulas accordingly, such as Ma Huang Tang for Taiyang without sweat and Gui Zhi Tang for Taiyang with sweat, is baseless technique and a method of killing. Physicians today deceive people and heaven, constantly talking about Five Movements and Six Qi. They do not realize that cold toxic qi enters the cou li (skin and pores) and struggles between Ying (nutritive) and Wei (defensive) qi. The weak become ill, while the strong circulate qi and do not get sick immediately, or feel symptoms after one or two days, or three or four days. Thus, there is no true 'day of onset.' Using this uncertain day to say a certain day corresponds to a certain meridian and requires a certain herb is like missing by a hair's breadth and ending up a thousand miles off course, bringing disaster swiftly. Furthermore, even if Yunqi calculation yielded the true day, it would still be illogical. Therefore, I say Yunqi should not be blindly followed."
Miao Xiyong, *Bencao Jing Shulou* (Omitted Secrets of the Materia Medica), records: "Did the theory of Five Movements and Six Qi arise after the Han and Wei dynasties? Zhang Zhongjing was a late Han person, and his books do not mention it. Hua Tuo was a Three Kingdoms person, and his books do not mention it. Going back, Bian Que has no such text; going forward, Wang Shuhe rarely discusses it. I therefore know it was written by later generations, useless for treatment and misleading to learners. Learners should distinguish it deeply. I see modern physicians, lacking fundamental learning and understanding of origins, boasting about Five Movements and Six Qi to treat diseases. This is like pointing to the subtleties of arithmetic and claiming it describes physical reality, which is erroneous. Five Movements and Six Qi are empty positions. If a certain qi arrives in a year, it is calculated; if not, it is not. Since there is no qi, how can there be corresponding medicine? One sentence suffices. 'Must first know the yearly qi' means, for example, if a year has excessive rain and people suffer from dampness, medicines like Bai Zhu (Atractylodis Rhizoma) and Cang Zhu (Atractylodis Rhizoma) should be used, bitter-warm to dry dampness, assisted by wind-dispelling herbs like Fang Feng (Saposhnikoviae Radix), Qiang Huo (Notopterygii Rhizoma et Radix), Sheng Ma (Cimicifugae Rhizoma), and Ge Gen (Puerariae Lobatae Radix), because wind can overcome dampness. This is what 'must first know the yearly qi' means. 'Do not violate the harmony of heaven' means prohibiting Ma Huang (Ephedrae Herba) and Gui Zhi (Cinnamomi Ramulus) in spring and summer, and prohibiting Shi Gao (Gypsum Fibrosum), Zhi Mu (Anemarrhenae Rhizoma), Huang Qin (Scutellariae Radix), Huang Lian (Coptidis Rhizoma), and Bai Shao (Paeoniae Radix Alba) in autumn and winter. This aligns with nourishing yin in spring/summer and yang in autumn/winter, following the way of nurturing heavenly harmony. When ancients said 'not understanding Five Movements and Six Qi makes reading all medical books useless,' they referred to later ignorant people misunderstanding the principle and wrongly applying formulas, leading to frequent errors. Even reading all books would be useless. In my youth, I checked *Suwen* and found this theory. Later, traveling widely, I saw physicians and scholars everywhere discussing it, and I doubted it. I also saw Wu Kuanglu, a Neo-Confucian scholar, recording it in texts on nature and principle. I became convinced it is a method of astronomical numerology, not a medical treatment book. Later, seeing the Song edition of Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage) in Zhao Shaozai's collection, carefully examined from start to finish, I found no mention of this theory in the six meridians' treatment methods. I firmly believe my view is correct and that it is not a theory for treating Cold Damage and external contractions."
He Mengyao, *Yipian* (Medical Tablet), records: "The theory of Yunqi is rigid and inflexible, disbelieved by the insightful. However, its main point is to detail the transformations of the Six Qi: cold containing heat, heat containing cold, evil and righteousness intermingling, changing endlessly. It aims to clarify the source of human disease and exemplify the condition of the disease. Clarifying the source means people get sick from the Six Qi, urging careful deduction of the contracted qi to see if other qi is mixed, requiring combined treatment. Exemplifying the condition means heavenly and earthly qi change unpredictably, so human qi also changes, and disease conditions cannot be rigidly categorized. For instance, winter is governed by cold qi, but guest heat may add itself, causing warm periods in winter ('non-seasonal warmth'). A person contracting an external pathogen in winter may be affected by cold or non-seasonal warmth; this source must be examined. Cold qi above causes yang to hide underground, making the surface cold but wells warm. Similarly, external cold causes internal heat stagnation. This shows conditions can be analogized. This is the main intent of Yunqi proponents: take the broad strokes, omit trivialities, discard errors, and apply physical principles to the human body, which depends on skilled readers."
It also records: "Xu Lingtai, *Yixue Yuanliulun* (Source Discourse on Medicine), says: 'The theory of Sitian (Presiding Heaven) and Yunqi states that Huangdi only explained the principle of heaven-human correspondence. Its verification starts with the pulse. Whenever Shaoyin presides over heaven, the cunkou pulse at both wrists is unresponsive. When Jueyin presides, the right cunkou is unresponsive. When Taiyin presides, the left cunkou is unresponsive. When Zaiquan (Presiding Earth) is active, the chi pulse is unresponsive similarly. If the pulse does not match its position, the disease is contrary and fatal. This is one method of pulse diagnosis. Regarding diseases, one must observe whether the yearly qi is overcoming or being overcome. For example, when Jueyin presides over heaven and wind excess prevails, people suffer heart pain and flank fullness. If wind excess prevails but people develop other diseases, they should not be diagnosed as wind-damp diseases. If wind excess does not prevail, treatment should not target wind.' He also said: 'Below Xianghuo (Ministerial Fire), Shuiqi (Water Qi) attacks; below Shuiwei (Water Position), Huoqi (Fire Qi) supports. This applies to all five qi excesses. This is the principle of 'Kang Ze Hai, Cheng Nai Zhi' (Excess brings harm, support brings control). Even if there is excess, there is counter-action, opposing the Sitian qi.' He also said: 'From the first qi to the third qi, Tianqi (Heavenly Qi) governs, which is the normal state of overcoming. From the fourth qi to the final qi, Diqi (Earthly Qi) governs, which is the normal state of retribution. There is retribution only if there is overcoming. Thus, the first half of the year belongs to Sitian, the second half to Zaiquan. With variations in overcoming and being overcome, diseases become unpredictable.' He also said: 'When Jueyin presides over heaven, Shaoyin is on the left and Taiyang on the right, called Left Jian and Right Jian. All six qi have left and right jian, each governing 60 days. Thus, within a year, six qi cycle as masters. Additionally, there are reversals between North and South regimes, inconsistencies in Tianfu and Suihui alignments, and differences in excessive and deficient qi. Distinguishing and analyzing these thoroughly would take a whole year without exhausting their depth. The sages of old merely stated that heaven and earth qi operate and rotate thus. Human diseases cannot possibly correspond to every detail. Must no one get other diseases in a year? Therefore, *Neijing* treats yearly qi overcoming and retribution without distinguishing the cause of illness, simply treating the disease. For example, wind excess internally is treated with acrid-cool herbs. This simple and守 (adherent) method applies to all six qi.' He also said: 'To treat various overcoming and retribution, cold is heated, heat is cooled, warmth is cleared, coolness is warmed, regardless of frequency, aiming for balance. How uniform! The deeper aspects of Yunqi are unknowable even to sages, but in practical application, it is straightforward and easy for everyone to understand. It contradicts modern physicians who claim specific Sitian qi causes specific diseases, which opposes the flexible methods of *Neijing*.'"
Zhang Zhuo, *Shanghan Jianzheng Xiyi* (Analysis of Complications in Cold Damage), records: "The proverb says, 'Not reading Five Movements and Six Qi makes reading all medical books useless.' Thus, those slightly versed in medicine focus on Sitian and Yunqi. But *Tianyuanji* and other chapters are not original *Suwen* text; Wang Shi took *Yinyang Dalun* and inserted it into the classic. Later generations regarded it as sage wisdom, daring not criticize it. In fact, it is irrelevant to medical practice. The text explicitly states that times have fixed positions, but qi is not inevitable. Such detailed discussion is merely exploring principles. Even if overcoming and retribution are constant, politics divide north and south, and regions have altitude differences; seasons have non-seasonal changes. Within a hundred paces, sun and rain differ; a thousand miles away, cold and warmth vary. How can a fixed method measure variable changes?"
He Tang, *Yixue Guanjian* (Insights into Medicine), says: "The theory of Yunqi originates from *Suwen*, designed for seasonal changes. Spring is Wood, Summer is Fire, Autumn is Metal, Winter is Water, and the transition between Summer and Autumn is Earth. This observes heavenly and earthly climate to differentiate human diseases as the basis for treatment. *Suwen·Liujie Zangxiang Lun* (Chapter on Six Nodes and Viscera Manifestations) states that Five Movements succeed each other and govern, cycling annually. It also states Spring overcomes Longxia (Late Summer), Longxia overcomes Winter, Winter overcomes Summer, Summer overcomes Autumn, and Autumn overcomes Spring. Dividing a 360-day cycle into six qi, each governing 60 days, reveals the intent. Recorded by Heavenly Stems, it is called Five Movements; recorded by Earthly Branches, it is called Six Qi; essentially, they are the same. Over time, errors accumulated. In *Tianyuanji Dalun* and other chapters, annual stems and branches were used to divide Six Qi, losing the original intent of the sages. Annual stems and branches are universal and constant across seasons. However, weather temperature, disease deficiency/excess, regional differences, and seasonal variations are not uniform. This absurdity is obvious without deep argument. Recent *Shanghan Qianfa* uses the stem and branch of the onset day as the main factor, originating from this error, and should not be used. The Five Elements govern specific times; when present, they are Zhengqi (Righteous Qi) or Sitian; when absent but present, they are Keqi (Guest Qi); when opposite to the season, they are Zaiquan, hidden below the yellow springs. Treatment follows 'use heat avoid heat, use cold avoid cold,' meaning 'must first know yearly qi, do not violate heavenly harmony.' When Wood qi presides in spring, all directions are warm; Fire qi in summer, all are hot; Earth qi in summer-autumn transition, all are damp; Autumn is cool; Winter is cold. Diseases often follow this, which is evident. When qi opposes the season, it is Guest Qi. Treatment involves reversing false appearances. Observing this, one understands half of Yunqi."