俗话说：“不学习五运六气，读遍医书又有什么用呢？”因此，稍微涉及医学原理的人，动不动就把推演司天在泉之气作为首要任务。哪里知道《天元纪大论》等篇章，本来就不是《素问》的原文，是王冰（王太仆）取《阴阳大论》补入经文中的，后世的人把它当作古代圣人的格言，谁敢非议它呢？其实这与医学大道没有多大关系。况且文中明明说，时令有固定的位置，但气候却没有定准，像那样详尽论述的，不过是穷究其理罢了。即使胜复之气有常规，但政令分为南北不同。四方有高下地形的差异，四季有非时变化的现象；百步之内，晴雨可能不同；千里之外，冷暖可能各异。怎么可以用固定不变的方法，去推测非常规的变化呢？如果熟记这些来作为咨询参考是可以的，如果奉为治病的方法，那就是固执一端、不通变通了。
As the proverb goes: "Without studying the Five Movements and Six Qi (Wuyun Liuqi, a theory of climatic cycles), what is the use of reading all medical books?" Therefore, those who have a slight understanding of medical principles often regard the deduction of Si Tian (Sovereign Heaven) and Zai Quan (Subordinate Earth) as their primary task. However, they do not realize that chapters such as *Tianyuan Ji* were originally not part of the *Suwen* (Plain Questions). Wang Bing (Wang Taipu) extracted them from the *Yinyang Dalun* (Great Treatise on Yin and Yang) to supplement the classic text. Later generations regarded these as sayings of ancient sages, daring not to question them. In reality, they have little relevance to the true Dao of medicine. Moreover, the text explicitly states that while seasons have fixed positions, the Qi (climatic energy) has no absolute certainty. Such detailed discussions are merely an attempt to exhaustively investigate the underlying principles. Even if the cycles of overcoming and retaliation follow regular patterns, the political influences differ between North and South. The four directions have variations in elevation, and the four seasons experience changes outside their normal timing; within a hundred paces, sunny and rainy conditions may differ; a thousand miles away, cold and warm climates may vary. How can one use a fixed method to predict extraordinary changes? Memorizing these for reference purposes is acceptable, but regarding them as a rigid method for treating diseases leads to dogmatism and inflexibility.